That
as
of
the
light
which
men
haue
of
God
groweth
all
their
goodnesse
,
so
of
being
blinde
of
his
so
great
goodnesse
,
commeth
all
their
infelicitie
and
euill
.
Sermon
.
1.
THere
is
no
bodie
that
sinneth
in
that
hée
respecteth
the
euill
.
And
this
,
inasmuch
as
sinne
is
so
filthy
that
it
can-not
entise
,
moue
,
nor
drawe
vnto
it
the
will
which
hath
obiected
vnto
it
goodnesse
,
and
is
moued
onely
thereby
.
Therefore
like
as
if
vertue
were
shewed
vs
in
his
proper
being
,
the
beautie
of
it
woulde
drawe
vs
to
the
loue
thereof
,
and
of
necessitie
we
should
goe
vnto
it
,
so
if
vice
were
discouered
vnto
vs
naked
in
his
filthinesse
,
we
would
flye
from
it
:
but
as
vertue
,
by
being
possessed
of
the
vnworthy
,
albeit
it
is
in
it selfe
riche
,
mery
,
happie
,
glorious
and
worthy
,
yet
putting
on
a
visar
or
masking
garment
●t
appeareth
vnto
carnall
eyes
altogether
contrary
,
so
vyce
by
being
receiued
of
the
worlde
,
although
in
it selfe
is
foule
,
poore
,
abiected
and
miserable
,
yet
vnto
carnall
eyes
it
appeareth
all
the
contrary
:
And
that
bicause
it
putteth
on
a
visar
and
mery
Mas
king
garment
,
being
cloathed
with
delycate
and
precious
apparell
,
and
with
a
rich
Crowne
vppon
the
heade
,
adorning
it selfe
wholly
with
beautifull
ioy
:
in
such
sort
that
the
carnall
people
,
not
pearcing
with
their
sight
into
the
foule
panch
thereof
,
are
moued
to
goe
vnto
wickednesse
,
by
the
outwarde
light
,
and
glistering
of
those
his
exteriour
and
dissimuled
goodnesse
.
Therefore
euery
one
that
goeth
vnto
wickednesse
,
goeth
vnder
a
shadow
,
a
couering
,
a
forme
&
image
of
goodnes
.
As
is
séene
by
experyence
,
in
the
purpose
of
théeues
,
which
be
moued
to
robbe
,
not
bicause
of
the
hurt
that
they
desire
to
do
vnto
their
neighbour
,
but
for
their
owne
proper
gaine
,
which
séemeth
to
them
to
bée
good
.
Also
if
they
kill
men
,
after
that
they
haue
robbed
them
,
it
is
not
,
but
bicause
they
feare
to
bée
by
them
bewrayed
and
so
to
loose
their
life
,
and
therefore
they
are
moued
to
kill
,
chiefelye
for
the
sauegard
of
their
owne
lyfe
,
whiche
sheweth
vnto
them
a
forme
of
goodnesse
,
and
not
for
a
desire
of
the
others
death
.
Also
if
one
kill
him-selfe
,
hée
doth
it
,
for
that
hée
thinketh
,
by
dying
to
bée
no
more
so
miserable
:
death
then
séemeth
vnto
him
to
bee
easyer
then
life
,
there-fore
hée
chooseth
it
vnder
an
image
of
goodnesse
:
But
if
hée
sawe
the
hearte
of
the
deuill
,
in
séeking
our
dampnation
,
hée
shoulde
sée
that
hée
deceiueth
him
,
by
procuring
him
vnder
a
fourme
of
goodnesse
.
All
errours
there-fore
and
vyces
,
euen
the
venemous
hatreds
whiche
are
founde
in
the
wicked
,
doe
growe
of
that
pestilent
spring
the
cause
of
all
euill
,
(
that
is
)
of
the
disordinate
loue
whiche
men
beare
towardes
themselues
,
to
their
kinsfolkes
,
to
worldlye
honour
,
to
apparell
and
other
benefites
of
this
present
lyfe
,
thorowe
the
losse
and
damage
whereof
they
are
moued
to
hate
those
whiche
haue
done
them
iniury
.
The
will
therefore
can-not
bée
moued
to
worke
but
thorough
a
true
and
substantiall
good
thing
,
as
in
those
whiche
bée
Godlye
,
or
els
by
a
false
and
outwarde
apparent
goodnesse
,
as
it
is
in
the
wicked
.
And
there-fore
wee
must
of
necessitie
say
,
that
there
is
none
so
vngodlye
whiche
is
moued
to
sinne
except
sinne
doth
shewe
it selfe
to
him
vnder
a
visarre
or
image
of
goodnesse
.
If
then
the
wicked
doe
sinne
,
it
is
not
bicause
they
absolutely
will
doe
euill
,
but
as
those
in
whom
selfe
loue
doth
raigne
,
they
are
moued
to
sinne
,
not
by
that
wickednesse
which
is
in
them selues
,
but
by
some
their
proper
vtilytie
,
profite
,
satisfaction
,
contentation
,
pleasure
,
honour
,
or
Glorye
.
All
those
there-fore
which
goe
vnto
vyce
,
goe
being
drawen
,
not
by
any
other
their
owne
wickednesse
,
but
for
their
owne
commoditie
.
Moreouer
it
is
to
witte
,
that
the
way
of
vertue
is
rich
,
ioyfull
,
delectable
,
mery
,
quyet
,
restfull
,
safe
,
faire
,
honest
,
and
happie
,
and
the
way
of
vyce
is
poore
,
miserable
,
vnquiet
,
daungerous
,
foule
and
vnfortunate
,
full
of
pr●●kes
,
suspicyous
,
doubtefull
,
grieued
with
torme●●es
and
paines
of
hell
,
so
that
if
men
had
iudgement
i●
themselues
,
they
woulde
forsake
the
way
of
wickednesse
,
and
choose
the
way
of
vertue
,
if
they
had
the
lig●●
of
the
trueth
,
and
did
sée
at
least
but
onelye
the
sensuall
pleasures
and
displeasures
which
are
founde
in
the
way
of
vyces
and
the
way
of
vertue
.
As
if
the
Epi●●●●
sawe
this
,
which
estéeme
the
ende
and
chiefest
of
h●●
felycitie
to
consist
in
voluptuous
pleasure
,
yet
bicau●●
he
might
tast
his
meate
with
more
sensualitie
,
he
would
not
eate
but
as
much
as
shoulde
suffice
,
and
when
hée
were
hungry
,
and
that
for
bicause
in
eating
so
sparinglye
he
shoulde
finde
greater
taste
and
pleasure
:
which
thing
woulde
force
him
also
to
be
likewise
temperate
in
all
other
his
actions
,
bicause
hée
might
liue
in
the
greater
delight
.
Nowe
if
an
Epicure
moued
by
a
sensuall
pleasure
of
vertue
and
displeasure
of
vyce
,
as
that
he
being
most
carnall
séeketh
to
leaue
the
extremitie
of
vyces
,
and
to
walke
by
a
mediocritie
of
vertues
,
what
thinkest
thou
will
be
done
?
If
a
man
,
and
that
a
Christian
,
shoulde
bée
drawen
,
not
onelye
by
sensuall
pleasures
and
health
of
bodie
,
but
by
the
beautie
and
comelynesse
of
Vertue
,
by
contentacion
of
the
mynde
,
by
traunquillitie
of
the
soule
,
and
by
the
chiefest
felicitie
both
of
this
present
lyfe
and
of
the
lyfe
to
come
,
yea
and
by
that
verie
trueth
,
infinite
and
eternall
bountifulnesse
of
GOD
,
and
by
his
glorie
:
and
on
the
other
parte
they
haue
béene
blinde
and
ignoraunt
,
not
onely
by
their
sensuall
sorrowes
whiche
doe
accompany
vyce
,
but
also
by
their
fowlenesse
,
by
their
doubtfull
cares
,
insatiable
desires
,
vayne
hopes
,
griefes
,
feares
suspitions
,
displeasures
,
infamyes
,
dishonours
,
reproofes
,
losses
,
prickings
,
torments
,
vexations
,
and
infernall
miseries
,
the
which
be
founde
in
the
wayes
of
wickednesse
,
and
much
more
in
the
ende
,
but
especially
if
they
haue
had
in
horrour
the
dishonour
of
God
.
Séeing
then
,
that
onely
the
wayes
of
true
vertues
are
profitable
for
the
chiefest
felycitie
,
and
are
in
themselues
most
blessed
,
yea
and
the
wayes
of
false
,
humaine
,
and
carnal
vertues
are
lesse
miserable
then
the
wayes
of
vyces
,
we
must
needes
say
that
all
vyces
doe
growe
of
ignorance
,
the
spring
and
roote
of
all
errours
and
euilles
.
So
that
of
a
trueth
so
much
miserable
a
man
is
,
as
hée
is
gluttonous
,
lecherous
,
couetous
,
enuious
,
ambitious
,
proude
,
partiall
,
or
a
seruaunt
of
other
vyces
:
and
so
much
is
a
man
happye
,
as
he
is
adorned
with
true
vertues
,
neither
can
the
saincts
of
God
,
in
what
state
soeuer
they
be
founde
,
be
rightly
called
miserable
,
as
neither
the
wicked
can
be
called
happie
,
although
the
blinde
,
foolish
,
frantike
,
false
,
lying
,
and
miserable
world
saieth
,
and
iudgeth
the
contrary
.
As
also
in
iudging
the
wise
naught
,
and
fooles
good
,
it
is
deceyued
,
for
it
must
néedes
bée
,
that
a
man
in
asmuch
as
he
is
good
,
in
somuch
he
must
in
déede
be
wise
,
and
as
hée
is
naught
,
so
much
he
is
a
foole
,
blinde
,
and
full
of
pernicyous
ignoraunce
.
As
there-fore
felicitie
can-not
bée
without
vertue
,
nor
vertue
without
light
and
wisedome
,
for
that
the
one
dependeth
vpon
the
other
,
and
they
are
lynked
together
in
such
sorte
,
that
the
one
cannot
spring
,
grow
,
nor
decrease
with-out
the
other
,
so
also
miserye
cannot
bée
without
vyce
,
nor
vyce
without
ignoraunce
.
Then
séeing
that
man
is
not
moued
to
doe
any
thing
,
by
euill
,
but
by
good
onely
,
the
whiche
good
is
not
found
but
onelye
of
those
whiche
walke
by
the
wayes
of
vertues
,
as
also
the
euill
is
onelye
founde
of
those
which
walke
by
the
pathes
of
vyces
,
we
must
néedes
say
,
that
they
which
leaue
vertue
for
vyce
,
sinne
thorow
ignoraunce
:
whereof
grow
all
sinnes
,
errours
,
miseryes
,
and
euills
.
And
forasmuch
as
all
ignoraunces
hurtfull
vnto
the
soule
doe
spring
of
the
ignoraunce
or
want
of
the
knowledge
of
God
,
as
of
their
chiefe
and
principall
head
,
lyke
as
all
our
true
and
wholsome
light
doth
grow
and
hath
the
first
beginning
of
the
light
which
we
haue
of
God
,
therefore
we
must
of
necessitie
say
,
that
of
the
ignoraunce
of
God
,
groweth
all
our
euill
,
and
all
our
goodnesse
commeth
of
that
cléere
lyght
,
which
we
haue
of
his
bountie
.
Inasmuch
as
that
it
is
not
possible
,
for
vs
to
haue
a
lyuely
&
cléere
knowledge
of
God
,
and
to
dishonour
him
,
yea
it
must
of
necessitie
be
,
that
we
honour
him
by
all
meanes
that
we
possiblye
can
doe
,
when
we
haue
a
spirituall
taste
,
féelyng
and
lyght
of
this
his
goodnesse
.
Therfore
as
good
fathers
,
aboue
all
other
things
,
desire
&
are
delyghted
,
that
their
children
doe
acknowledge
the
great
loue
that
their
fathers
haue
borne
vnto
them
:
euen
so
the
contrary
doth
highly
displease
them
,
knowing
that
it
is
impossible
,
that
their
children
should
perceiue
and
taste
the
great
bountifulnesse
and
loue
of
their
parents
towardes
them
,
and
shewed
vnto
them
by
diuers
meanes
,
and
yet
to
offend
them
:
yea
,
in
such
a
case
it
forceth
them
to
loue
them
,
obey
them
,
trust
in
them
,
and
honour
them
by
all
meanes
that
they
can
;
and
so
if
the
children
of
God
haue
not
the
light
of
their
fathers
bountifulnesse
,
they
can
not
honour
him
,
yea
they
shall
offende
him
with-out
hauing
due
respect
vnto
him
.
Now
seing
God
,
aboue
all
other
things
,
requireth
of
vs
that
we
know
him
,
and
is
greatly
displeased
,
when
we
are
blinde
of
his
so
great
goodnesse
&
loue
,
shewed
to
vs
by
so
many
,
and
excéeding
meanes
,
and
this
,
bicause
that
as
of
the
knowledge
of
God
groweth
all
our
vertue
,
felycitie
and
goodnesse
,
so
of
the
ignoraunce
of
that
his
so
great
bountie
groweth
all
our
viciousnesse
,
errour
,
misery
and
euill
.
It
is
true
then
,
that
as
faith
(
inasmuch
as
it
includeth
in
it
the
knowledge
of
God
)
is
the
cause
of
all
goodnesse
,
so
infidelitie
(
inasmuch
as
it
includeth
the
ignoraunce
of
God
in
it
)
is
the
cause
of
all
euill
.
Let
vs
therefore
pray
dilygently
vnto
God
,
that
he
would
giue
vs
of
his
lyght
,
that
we
may
render
vnto
him
,
all
praise
,
honour
,
and
glorye
,
thorough
Iesus
Christ
our
Lord
.
Amen
.
What
Faith
is
and
of
the
excellencie
thereof
.
Sermon
.
2.
TO
speake
of
Faith
,
forasmuch
as
it
importeth
not
onely
that
confidence
which
wee
haue
in
God
,
but
inasmuch
as
it
includeth
also
with
that
confidence
the
very
knowledge
of
God
,
Faith
,
Hope
,
Charitie
,
and
all
other
Christian
vertues
.
I
say
that
Faith
(
according
to
the
iudgement
of
Saint
Paul
)
is
a
substance
(
that
is
)
a
certeine
substanciall
and
sure
possession
of
things
promised
which
are
hoped
for
,
and
an
euidence
of
things
inuisible
,
which
cannot
of
vs
be
comprehnded
,
except
we
be
exalted
vp
aboue
all
that
which
our
blinde
,
and
humaine
reason
can
doe
.
Therefore
,
Faith
is
not
(
as
many
doe
thinke
)
a
certeine
obscure
lyght
of
God
,
and
a
certeine
triflyng
and
friuolous
opinion
,
but
it
is
an
euident
lyght
,
a
certeintie
and
assuraunce
of
the
minde
,
and
a
cléere
shining
,
which
being
thy
guyde
,
thou
séest
that
God
is
so
mightie
,
wise
and
good
,
that
he
can
,
that
he
knoweth
how
,
and
that
hée
will
saue
thée
.
Therefore
,
with
a
sure
and
stedfast
confidence
,
thou
dost
trust
in
him
,
repose
and
cast
thy selfe
wholly
vppon
him
.
Faith
is
a
cleare
and
effectuall
perswasion
,
wrought
,
not
in
the
bodilye
eares
,
but
in
the
eares
of
the
heart
,
not
by
men
,
but
by
the
holy
Ghost
,
where-by
we
are
made
certeine
and
sure
to
bée
the
sonnes
of
God
.
It
is
a
firme
,
He
that
beléeueth
,
hath
a
spirituall
tasting
of
God
,
by
meanes
whereoff
he
feeleth
his
diuine
goodnesse
,
in
such
sorte
,
that
it
bréedeth
in
him
a
feruent
desire
to
honour
GOD
:
and
séeing
that
wée
can-not
speake
of
him
in
such
manner
as
we
ought
,
and
as
is
conuenient
for
him
,
we
desire
at
least
,
with
our
owne
bloud
to
testifie
vnto
the
world
how
great
the
goodnesse
of
God
is
.
Faith
maketh
vs
conceiue
Christ
spiritually
,
and
by
force
of
the
spirite
to
be
borne
againe
,
with
lyfting
vs
vp
vnto
God
,
Therefore
they
doe
not
onely
peruert
good
workes
,
whereoff
this
is
the
true
mother
,
but
they
persecute
it
,
with
speaches
,
which
idle
and
lycentious
persons
do
vse
.
But
let
vs
pray
vnto
the
Lord
that
he
would
delyuer
them
from
those
most
thicke
and
palpable
darkenesse
,
that
hauing
the
true
and
liuely
light
of
God
,
they
may
yéeld
him
all
praise
,
honor
&
glory
,
through
Iesus
Christ
our
Lord
.
Amen
.
Of
the
lyght
of
Faith
.
Sermon
.
3.
THere
be
many
which
haue
neuer
experienced
in
themselues
,
to
haue
anye
other
but
a
purchased
faith
:
the
which
,
bicause
it
is
bleare-eyed
and
blinde
from
the
truth
supernaturall
and
reuealed
,
and
therefore
they
thinke
,
that
the
lyght
of
Faith
is
small
,
and
inferiour
to
the
light
of
humane
and
natural
reason
,
and
moreouer
to
the
light
of
the
Sunne
,
and
kindeled
as
of
a
litle
candle
,
so
that
according
to
their
fantasie
,
not
onely
the
vnderstanding
doth
sée
better
the
truth
of
the
first
naturall
principles
of
things
,
which
bée
of
themselues
euident
,
and
with
reason
made
manifest
;
but
also
that
corporall
eyes
doe
better
sée
those
things
which
are
layed
before
them
,
then
we
do
sée
(
according
to
their
opinion
)
the
things
supernaturall
:
with
the
light
of
Faith
.
It
should
of
necessitie
be
therefore
(
as
they
doe
iudge
)
that
Faith
is
alwayes
suspitious
and
doubtful
,
neuer
cléere
,
certaine
&
euident
,
séeing
that
the
light
is
so
imperfect
.
But
they
would
not
say
so
,
if
they
had
proued
to
haue
that
Faith
inspired
into
them
,
which
is
supernaturall
,
diuine
,
full
of
lyght
and
cléere
,
which
doubteth
not
,
but
is
sure
,
certaine
and
firme
:
And
of
this
therefore
the
light
is
so
great
,
that
it
ouercommeth
all
other
lights
in
this
present
life
.
Neither
is
any
other
lyght
greater
then
this
,
sauing
the
light
of
the
blessed
.
And
that
this
is
true
is
most
euident
:
First
,
that
the
light
of
a
true
and
vnfained
Faith
is
aboue
all
the
lights
of
worldly
opinions
,
for
that
whereas
they
haue
the
authoritie
of
humane
Historyes
,
this
hath
authoritie
of
diuine
Scriptures
,
whereas
humane
Faith
hath
the
testimony
of
men
,
&
of
their
vniuersities
of
learning
,
diuine
Faith
hath
the
Prophets
,
the
Apostles
,
The
light
of
a
true
Faith
also
is
so
cleare
,
that
it
ouercommeth
all
natural
light
of
vnderstanding
,
so
that
the
wise
of
this
world
do
not
sée
with
so
great
clearenesse
the
truth
declared
in
the
chiefe
principles
of
their
Sciences
,
as
the
illuminate
Christians
doe
:
the
truth
therefore
reuealed
,
and
the
articles
of
faith
,
which
humane
reason
can
haue
,
thorough
the
sinne
of
their
first
parents
,
is
weake
,
féeble
and
blinde
,
and
the
spirite
in
the
regenerated
,
is
sounde
,
strong
,
full
of
light
and
cleare
.
Seing
then
that
,
whereas
the
light
of
humane
reason
is
but
naturall
and
purchased
,
and
therefore
it
is
obscure
,
blinde
and
grosse
,
insomuch
that
it
tosseth
about
like
a
wallet
about
ones
neck
.
But
the
light
of
Faith
,
as
that
which
is
supernaturall
,
inspired
,
heauenly
,
most
pure
,
cleare
,
perfect
and
diuine
,
lighteneth
and
pearceth
thorough
the
whole
soule
:
They
are
therefore
blinde
and
in
a
very
darke
night
,
to
whom
the
clearenesse
of
the
Gospell
doth
not
shine
,
And
further
I
saye
,
that
the
light
of
Faith
is
so
much
greater
then
the
light
naturall
,
that
as
the
Sunne
with
the
greatnesse
of
his
light
,
when
it
is
in
our
Hemispherye
darkeneth
the
light
of
the
Starres
,
so
doth
Faith
darken
all
the
light
of
humane
wisedome
.
The
light
of
Faith
is
so
high
,
and
so
supreme
,
that
it
is
comprehended
with
it selfe
.
And
the
same
is
so
cléere
and
mightie
,
that
wicked
reason
,
and
humane
wisdome
cannot
conteine
it
;
but
euen
as
in
the
morning
when
thou
openest
the
windowes
of
thine
house
,
thou
puttest
out
all
the
candells
,
bicause
that
the
Sunne
being
then
risen
aboue
our
Horizon
pearceth
with
his
bright
beames
and
shineth
euerye
where
,
so
when
Christ
the
Sunne
of
righteousnesse
,
with
the
beames
of
a
cleare
Faith
shall
enter
into
our
soules
,
he
shall
quench
in
vs
and
diminish
,
the
light
of
humane
wisedome
:
and
then
we
shall
sée
,
Humane
reason
séeth
but
a
very
few
things
,
Faith
séeth
all
things
that
be
necessarye
and
profitable
to
saluation
.
Humane
reason
séeth
not
,
Humane
reason
séeth
the
out-warde
accident●●
of
things
created
,
and
storye
of
the
holy
Scriptures
,
albeit
imperfectly
:
and
if
it
enter
into
the
bowells
thereof
,
it
is
with
a
verye
obscure
knowledge
:
that
it
maye
bée
easelye
iudged
howe
weake
,
féeble
,
darke
and
imperfecte
,
the
opinion
which
it
hath
conceyued
of
the
materiall
,
sincere
,
and
eternall
truth
is
,
whereas
Faith
with
his
cléere
light
,
doth
not
onely
pearce
in
to
the
very
marrow
of
the
holy
Scriptures
,
And
finally
,
where
Faith
sheweth
vs
God
with
so
cleare
a
lyght
,
then
for
his
honour
we
leaue
gladlye
all
riches
,
plesures
,
dignitie
,
glory
,
our
own
life
,
&
our selues
,
with
yéelding
our selues
to
all
vexations
and
torments
for
the
loue
of
him
,
as
we
sée
in
the
Martirs
.
Humane
reason
,
as
a
thing
that
hath
but
a
litle
light
of
God
,
maketh
thée
not
to
leaue
the
worlde
for
the
loue
of
him
:
well
may
it
cause
thée
to
leaue
one
part
of
the
world
,
for
another
,
but
not
to
forsake
it
wholly
for
God
.
The
Sainctes
would
not
so
had
forsaken
all
things
,
if
they
had
not
had
a
greater
light
and
feeling
of
God
,
then
of
themselues
and
all
creatures
.
All
the
knowledge
which
worldly
wise
men
haue
,
depende
vppon
their
thoughts
:
and
for
that
loue
followeth
knowledge
,
therefore
it
doth
necessarily
follow
also
,
that
all
their
loue
dependeth
on
sensible
things
.
Being
then
that
the
foundation
of
humane
creatures
of
all
their
loue
and
knowledge
is
of
necessitie
such
that
forsaking
the
world
,
they
forsake
in
themselues
al
light
loue
,
iudgement
,
reason
,
vertue
and
strength
,
whereas
inuincible
Faith
,
forasmuch
as
it
is
grounded
onely
in
God
:
in
condempnations
and
in
torments
,
sheweth
it selfe
most
cleare
,
most
constant
and
strong
.
Likewise
the
things
which
we
haue
obiected
before
our
eyes
,
we
do
not
see
with
such
clearenesse
,
as
with
the
eyes
of
faith
we
do
sée
things
,
which
are
in
the
other
life
.
Also
how
much
more
the
spirite
that
beléeueth
is
noble
and
more
perfite
of
the
bodily
eye
which
séeth
,
and
how
much
the
more
God
(
to
whom
faith
hath
regarde
)
is
obiected
more
perfect
,
mightie
,
stedfast
,
a
present
and
déere
friende
to
the
soule
,
which
are
thinges
that
can-not
be
séene
with
corporall
eyes
.
And
further
,
howe
much
the
light
of
faith
,
I
aunswere
and
say
that
it
is
true
whiche
is
written
:
that
is
to
say
,
that
Faith
and
likewise
Hope
,
are
of
thinges
not
appearing
,
and
of
thinges
whiche
are
not
séene
with
corporall
eyes
,
nor
with
humaine
reason
,
nor
yet
in
such
sort
as
they
are
séene
of
the
blessed
:
neuerthelesse
Faith
and
also
Hope
,
are
of
thinges
appearing
to
the
spirituall
eyes
of
Faith
whereby
the
trueth
reuealed
is
seene
with
greater
light
,
and
with
a
greater
certaintie
is
hoped
for
,
then
the
thinges
of
this
worlde
.
Therefore
Paul
,
albeit
he
was
in
fruition
of
this
present
life
,
yet
as
being
certaine
of
his
saluation
and
of
the
saluation
of
all
the
elect
,
&
alreadie
thorough
Hope
in
possession
of
heauen
,
sayed
not
,
we
shal
be
saued
,
but
we
are
made
safe
thorough
Hope
.
I
aunswere
and
say
,
that
as
the
light
of
the
Sunne
dimmeth
the
light
of
a
little
canndle
when
it
burneth
,
so
the
light
of
Faith
doth
by
other
lights
of
this
present
life
:
and
yet
notwithstanding
as
if
one
were
in
a
darke
prison
,
where
as
the
Sunne
doth
not
enter
with
his
light
,
but
onely
by
one
little
loope
hoole
he
shoulde
better
sée
with
a
candle
being
lightened
,
the
thinges
that
were
in
the
prison
,
then
they
coulde
sée
those
thinges
that
bée
abroade
with
so
little
a
light
of
the
Sunne
:
euen
so
the
soule
which
is
inclosed
in
the
bodie
,
and
in
this
worlde
is
as
in
a
prison
,
although
it
often
times
séeth
better
with
the
light
of
the
Sunne
and
of
carnal
reason
the
thinges
of
this
present
life
,
then
those
thinges
of
the
other
life
with
the
light
of
Faith
,
it
is
not
for
bicause
that
the
light
of
Faith
is
not
farre
greater
then
other
lightes
,
but
it
is
bicause
we
haue
but
a
little
light
of
Faith
and
great
stoare
of
worldly
lyght
:
but
if
wee
had
as
much
light
of
Faith
,
as
wée
haue
of
the
light
of
the
Sunne
and
of
humane
wisdome
,
wée
woulde
not
doubt
.
Therefore
,
when
we
doe
make
iudgement
of
naturall
thinges
,
and
of
those
things
whiche
wee
haue
before
our
eyes
,
we
doubt
not
,
bicause
we
haue
nothing
to
gainsay
vs
:
but
when
we
be
lifted
vp
to
secreat
things
supernaturall
,
by
and
by
humaine
wisedome
exalteth
it selfe
in
vs
,
where
vnto
,
for
as
much
as
it
is
connaturall
together
with
vs
,
we
doe
giue
great
credite
,
and
then
it
beginneth
with
reasons
to
gainesay
Faith
,
wherefore
it
is
no
great
maruell
if
we
oftentimes
doubt
.
But
to
conclude
,
as
Charitie
is
in
it selfe
more
perfect
,
then
all
worldly
loues
,
so
the
light
of
Faith
is
more
cleare
then
all
the
lightes
of
this
present
life
.
It
is
also
true
,
that
,
as
to
that
blinde
man
,
What
thinges
a
Christian
is
bounde
to
beleeue
.
Sermon
.
4.
THe
first
and
chiefest
summe
of
things
necessarie
for
a
Christian
man
to
beleue
,
consisteth
first
in
that
he
beleeueth
in
God
.
It
is
not
needefull
for
thy
saluation
that
thou
comprehend
God
as
he
comprehendeth
himselfe
.
Neither
needest
thou
so
to
sée
him
in
thy selfe
in
this
present
life
,
as
the
Angels
doe
.
And
further
it
is
néedefull
that
liuely
,
and
with
thy
spirite
thou
beléeue
that
this
almightines
belongeth
to
thée
,
and
that
thou
féelest
that
God
doth
vse
the
same
euery
day
with
thee
,
in
giuing
thée
all
the
good
thinges
that
thou
hast
.
Wherefore
they
be
greatly
deceyued
which
doe
not
acknowledge
al
to
be
of
God
,
but
to
come
by
chaunce
,
Fortune
,
Nature
,
of
the
Heauens
,
of
Men
,
Angels
,
or
Diuels
.
Moreouer
we
ought
to
beléeue
that
he
is
the
creatour
of
heauen
and
of
earth
(
that
is
)
of
all
creatures
both
celestiall
and
terrestriall
,
those
that
he
hath
created
,
them
hée
preserueth
,
gouerneth
,
ordereth
and
guydeth
to
the
end
,
and
all
with
his
high
and
infinite
wisedome
.
It
is
not
sufficient
that
of
necessitie
thou
liuely
beléeuest
,
how
that
God
not
onely
hath
giuen
thée
thy
being
and
so
to
all
other
creatures
,
but
that
he
preserueth
,
guydeth
gouerneth
and
ordereth
all
to
thy
benefite
,
with
great
wisedome
.
Thou
must
also
liuely
beléeue
,
not
onely
that
GOD
is
God
in
himselfe
and
therefore
most
perfect
,
but
that
he
is
thy
God
,
and
such
a
father
,
that
he
will
doe
to
thée
all
good
thinges
which
be
possible
and
conuenient
to
bée
done
,
Thou
must
also
beléeue
in
Iesus
.
Iesus
is
the
proper
name
of
Christ
,
We
must
then
beléeue
in
Christ
,
Thou
must
also
beléeue
,
that
in
as
much
as
he
is
Christ
the
chiefe
Prophete
.
Therefore
he
came
into
the
worlde
,
sent
from
the
father
,
to
make
manyfest
vnto
his
elect
all
the
will
of
God
,
for
to
teach
,
It
is
not
sufficyent
that
thou
beléeue
that
Iesus
is
Christe
,
the
chiefe
Prophet
,
Priest
and
king
of
the
elect
,
And
so
if
with
thy
spirite
thou
shalt
féele
that
hée
hath
lightened
thy
minde
with
diuine
things
,
he
shall
be
thy
Prophet
.
Also
if
thou
shalt
féele
that
for
thy
sake
he
hath
offered
him-selfe
vppon
the
Crosse
,
that
he
hath
pacyfied
the
father
,
that
he
prayeth
for
thée
,
that
hée
is
heard
,
that
he
presenteth
thée
vnto
God
,
and
that
thorough
him
God
doth
accept
thée
for
his
sonne
,
then
he
shall
be
thy
high
Priest
.
And
likewise
if
with
a
liuely
Faith
thou
shalt
beleeue
that
he
hath
taken
charge
of
thée
,
and
that
he
inspireth
thée
,
moueth
and
gouerneth
thee
,
thou
shalt
haue
him
for
thy
king
.
Thou
shalt
there-fore
truely
beléeue
in
Christ
,
when
with
thy
spirite
thou
shalt
féele
,
that
he
illuminateth
thée
as
a
prophet
,
gouerneth
thée
as
a
King
,
and
as
an
high
Priest
pacyfieth
the
wrath
of
God
for
thée
,
and
reconcyleth
him
,
offereth
thée
to
the
father
acceptable
,
holy
and
vnspotted
.
Thou
must
also
beleeue
,
that
Iesus
Christ
is
the
onely
sonne
of
God
,
we
also
be
other
sonnes
of
God
,
but
it
is
by
adoption
:
for
that
God
by
the
meanes
of
Christ
,
of
straungers
,
yea
of
his
enimies
,
hath
thorough
grace
adopted
and
taken
vs
for
his
sonnes
.
But
Christ
was
neuer
any
enimie
to
God
nor
straunger
,
but
was
alwayes
full
of
light
,
Therfore
thou
must
not
onely
beléeue
,
that
he
is
the
onely
sonne
of
God
,
but
that
he
is
God
.
God
hath
giuen
vs
vnto
Christ
,
all
the
electe
are
his
flocke
,
hee
maye
order
them
,
as
him
listeth
.
The
Father
hath
giuen
him
all
power
in
heauen
and
in
earth
.
Then
he
which
truly
beleeueth
that
Christ
is
his
Lord
and
head
,
which
féeling
with
his
spirite
,
his
most
full
and
totall
dominion
,
which
renouncing
to
leane
to
his
owne
carnall
wisedome
,
to
his
owne
strength
,
and
all
other
vertues
that
be
in
anye
creature
,
is
wholly
committed
to
the
gouernaunce
of
Christ
,
as
of
his
lawfull
and
best
Lorde
.
And
moreouer
we
must
beléeue
,
that
he
was
conceiued
in
the
Virgin
Mary
,
by
a
wonderfull
operation
of
the
holy
Ghost
.
First
that
hée
was
conceiued
of
the
substaunce
of
the
Virgin
Mary
,
&
therefore
that
he
was
very
man
of
the
séede
of
Dauid
&
of
Abraham
,
as
had
bene
prophecied
before
time
:
But
forasmuch
as
he
which
sanctifieth
others
,
must
of
necessitie
be
without
spot
:
therefore
,
to
the
intent
hée
might
not
be
subiect
to
the
vniuersall
corruption
of
humane
generation
,
but
full
of
puritie
and
holynesse
,
it
must
néedes
be
,
that
he
was
conceiued
,
not
naturally
and
by
humane
meanes
,
but
meruaylously
,
and
by
the
operation
of
the
holy
Ghost
.
Thou
must
also
beleeue
,
that
he
was
borne
of
the
Virgin
Mary
,
for
except
thou
beléeue
this
,
thou
canst
not
beléeue
the
miracles
which
he
did
in
this
lyfe
,
nor
that
he
dyed
vpon
the
crosse
.
Thou
must
furthermore
necessarily
beléeue
,
that
he
suffered
vnder
Pontius
Pilate
.
If
thou
héere
demaund
why
ther
is
no
mention
made
of
the
lyfe
of
Christ
,
and
wherefore
it
is
not
sayd
in
the
Crede
,
that
we
must
beléeue
,
that
the
wise
men
came
to
worship
him
,
that
he
was
circumcised
,
that
he
fled
into
Aegypt
,
that
he
was
lost
and
found
againe
in
the
Temple
,
that
he
was
baptised
of
Saint
Ihon
,
that
he
fasted
fortie
dayes
and
fortie
nights
,
that
he
called
the
Apostles
,
that
he
preached
,
wrought
miracles
,
and
lykewise
of
all
his
other
wonderfull
workes
.
I
will
aunswere
that
in
the
Crede
,
there
is
no
mention
made
,
but
onely
of
those
principall
things
which
belong
properly
to
the
substance
of
our
saluation
,
the
faith
of
the
which
is
substantial
and
sufficient
to
a
true
Christian
.
It
also
thou
wouldest
know
wherefore
Pontius
Pilate
is
so
named
:
I
will
say
that
this
was
not
onely
to
confirme
the
history
of
the
passion
of
Christ
,
but
much
more
that
we
should
beleeue
lyuely
,
that
albeit
he
was
innocent
,
yet
he
with
our
sinnes
,
thorough
the
wil
of
his
father
being
attributed
vnto
him
,
appeared
before
the
iudgement
seate
of
man
,
whereas
,
lyke
a
wicked
doer
,
he
was
willyng
to
be
condempned
,
that
we
thorough
Christ
as
innocent
,
might
appeare
safe
before
the
Tribunall
seate
of
God
,
in
whose
sight
we
wer
blame
worthy
.
It
is
also
necessary
to
beléeue
that
he
was
crucified
&
dead
.
It
is
not
inough
to
say
,
dead
,
but
néede-full
to
declare
the
manner
of
his
death
,
bicause
we
might
beléeue
that
he
dyed
vppon
the
Crosse
,
and
this
(
as
Saint
Paul
iudgeth
)
was
,
for
that
he
was
accursed
which
hanged
on
the
Crosse
,
and
Christ
for
to
delyuer
vs
from
curses
,
wherein
we
were
thorough
sinne
incorporated
,
chose
that
cursed
death
,
and
for
our
sakes
ouercame
it
,
and
so
delyuereth
vs
from
his
curse
,
yea
and
from
death
it selfe
,
inasmuch
as
to
the
Elect
,
thorough
Christ
there
is
no
more
death
,
but
lyfe
.
There
be
manye
wicked
or
false
Christians
which
haue
a
certeine
dead
opinion
of
all
these
things
,
yea
and
the
Diuells
beléeue
that
he
suffered
,
that
he
was
crucified
and
dead
.
But
that
sufficeth
not
,
for
thou
must
beléeue
lyuely
,
and
féele
with
thy
spirite
that
he
suffered
for
thée
,
that
he
was
crucified
and
dyed
for
thée
,
to
thy
benifite
,
and
for
thy
saluation
.
Thou
must
féele
with
the
spirite
his
passion
and
death
,
his
great
loue
,
and
the
fruite
of
his
death
,
that
is
,
that
thou
art
saued
there-by
,
and
then
his
death
hath
effect
in
thée
.
It
is
néedefull
also
,
that
as
thou
beléeue
truly
that
hée
dyed
,
so
that
thou
beléeue
that
he
was
buried
.
It
followeth
immediately
,
that
he
descended
into
Hell
,
and
for
bicause
these
words
be
not
found
in
the
Crede
written
by
the
olde
Doctors
,
therefore
some
haue
thought
,
that
they
were
afterward
added
to
declare
and
make
more
manifest
the
words
that
goe
before
.
And
bicause
in
the
holy
Scriptures
,
Descese
a
gl'
inferi
,
that
is
,
he
was
layd
in
in
the
graue
:
but
the
matter
it selfe
doth
make
replye
,
héere
against
.
Seing
that
both
Paul
and
also
Peter
willing
to
proue
the
resurrection
of
Christ
,
brought
a
saying
out
of
the
Psalme
.
Thou
shalt
not
leaue
my
soule
in
Hell
,
neither
shalt
thou
suffer
thy
holy
one
to
see
corruption
.
Where
Dauid
maketh
mention
of
the
soule
and
of
the
body
,
&
therefore
the
soule
of
Christ
was
neuer
in
the
graue
in
those
three
dayes
the
which
he
continued
dead
,
wherefore
by
this
word
Inferno
cannot
be
vnderstoode
the
graue
.
Others
saye
,
that
Christ
vppon
the
Crosse
did
not
onely
suffer
the
paines
of
death
,
the
which
consist
in
seperation
of
the
soule
from
the
body
,
but
also
that
he
suffered
in
his
minde
,
the
tormenting
of
the
dampned
,
bicause
that
for
to
satisfie
for
our
sins
,
it
was
néedeful
that
he
should
suffer
all
punishment
,
that
was
due
vnto
vs
,
&
being
in
these
torments
,
he
felt
that
horrible
anguish
and
sorrow
,
which
he
should
haue
felt
,
if
being
vpon
the
crosse
in
all
those
torments
of
the
dampned
,
he
had
bene
vtterly
abandoned
from
his
father
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
not
bicause
he
despayred
,
but
he
ouercame
desperation
with
all
the
sins
,
and
lykewise
death
with
all
sorrowes
:
but
hée
felte
the
payne
of
the
desperate
,
with-out
hauing
in
him
anye
fault
.
They
doe
thus
expound
it
,
He
descended
into
Hell
,
that
is
into
the
bottomelesse
pit
of
the
torments
of
Hell
.
And
although
this
was
before
that
he
was
buryed
and
dead
,
and
therefore
should
be
sayd
by
order
thus
,
He
suffered
vnder
Pontius
Pilate
,
he
was
crucified
,
descended
into
Hell
,
dyed
and
was
buryed
,
yet
there
is
oftentimes
vsed
in
the
holy
Scriptures
to
speake
first
of
that
which
was
done
afterward
.
It
cannot
be
sayd
that
the
soule
of
Christ
seperated
from
the
body
descended
into
hell
,
that
is
,
suffered
torments
there
those
thrée
dayes
:
for
that
Christ
sayd
contrarywise
vnto
the
good
Théefe
.
To
day
thou
shalt
be
with
me
in
Paradise
.
Other
saye
,
that
he
descended
into
Hell
,
inasmuch
as
he
shewed
his
Soule
vnto
the
Spirites
of
his
Electe
,
alredy
departed
out
of
this
present
life
,
vnto
whom
(
as
Saint
Peter
saith
)
he
preached
the
Gospel
,
It
is
néedefull
also
to
beléeue
lyuely
,
that
he
rose
againe
the
third
day
,
which
when
with
thy
spirit
thou
shalt
féele
,
We
must
also
beléeue
that
he
ascended
into
Heauen
,
hauing
on
earth
wrought
and
suffered
all
that
his
father
appointed
him
,
and
that
was
expedient
for
our
saluation
:
it
was
conuenient
that
he
should
ascende
into
heauen
,
for
our
profit
,
to
giue
vs
hope
of
our
heauenly
countrey
,
seeing
that
he
is
entred
in
possession
for
vs
,
Paul
:
My
conuersation
is
in
Heauen
.
Moreouer
thou
must
beléeue
,
that
hée
sitteth
on
the
right
hand
of
his
father
,
Thou
must
also
beléeue
lyuely
,
If
then
thou
shalt
lyuely
beléeue
,
that
Christ
which
loued
thée
so
much
that
he
dyed
for
thée
on
the
Crosse
,
and
hath
all
power
,
which
must
also
be
thy
Iudge
,
thou
shalt
be
sure
and
safe
thorough
Faith
,
that
his
Iudgement
shall
be
fauourable
vnto
thée
.
Chiefly
learne
,
that
Christ
shall
be
our
Iudge
,
he
is
not
onelye
our
Aduocate
,
but
hath
taken
vppon
him
our
cause
.
We
must
more-ouer
beléeue
in
the
Holy
Ghost
,
and
this
bicause
,
albeit
Christ
dyed
for
vs
,
rose
againe
,
ascended
into
Heauen
,
was
our
Aduocate
and
prayed
for
vs
,
yet
we
could
not
be
saued
,
if
God
with
his
holye
Spirite
did
not
open
our
hearts
,
made
vs
to
vnderstand
and
be
partakers
of
these
so
great
benefits
thorough
Christ
done
to
vs
.
So
that
as
thorough
Christ
all
giftes
and
graces
bée
offered
vs
from
GOD
,
so
the
Holye
Ghost
béeing
our
guyde
,
we
doe
receceiue
them
.
It
is
therefore
néedefull
that
thou
féele
lyuely
in
thée
this
spirite
of
God
,
which
renueth
thée
,
lighteneth
,
moueth
,
inspireth
,
imprinteth
,
and
maketh
thée
féele
God
in
Christ
and
that
thou
art
safe
.
It
is
not
possible
that
thou
shouldest
be
a
true
Christian
,
if
thou
hast
not
the
Holy
Ghost
in
thée
.
And
therefore
he
which
beléeueth
that
Christ
dyed
,
and
that
not
vainly
,
beléeueth
also
that
there
be
fruites
of
his
passion
and
death
which
is
the
saluation
of
the
Elect
:
Wherefore
we
must
also
beléeue
,
that
there
is
a
holy
Catholicke
Church
,
that
is
the
vniuersall
Congregation
of
the
faithfull
and
Elect
of
God
.
It
is
not
inough
to
beléeue
that
there
is
founde
a
Church
which
is
holye
and
sanctified
thorough
Christ
,
that
,
Thou
must
also
beléeue
the
Communion
of
Saincts
,
that
is
,
thou
must
liuely
féele
that
thou
art
pertaker
,
together
with
thy
bretheren
of
all
the
giftes
and
graces
of
Christ
the
head
of
the
Church
:
Thou
must
beléeue
the
remission
of
sinnes
,
that
is
,
not
onely
that
God
,
of
his
mere
lyberalytie
and
gratious
goodnesse
,
thorough
Christ
crucified
,
which
hath
made
satisfaction
for
vs
,
pardoneth
the
sinnes
of
his
Elect
,
but
it
is
needefull
for
thée
to
beléeue
,
and
with
the
spirite
lyuely
to
féele
,
that
he
hath
pardoned
thée
.
Then
will
the
Gospel
laugh
vppon
thée
;
and
shew
it selfe
amiable
,
and
thou
shalt
féele
in
Christ
the
great
goodnesse
of
God
.
It
is
néedefull
also
to
beléeue
liuelye
the
resurrection
of
the
flesh
,
which
if
it
were
so
,
we
would
not
accompt
this
world
for
our
countrey
,
we
would
not
set
our
loue
vppon
it
,
we
woulde
not
feare
death
,
and
with
hope
of
the
other
lyfe
,
with-out
grounding
our selues
in
prosperitie
,
and
with-out
retyring
,
or
tourning
back
in
aduersitie
,
we
would
ioyfully
runne
to
our
heauenly
countrey
.
And
lastlye
,
it
is
néedefull
for
vs
to
beléeue
euerlasting
lyfe
,
that
is
,
that
the
Elect
shal
be
happy
and
shal
lyue
for
euer
,
and
it
is
néedefull
for
thee
with
the
spirite
to
féele
that
thou
art
one
of
them
,
and
if
thou
wilt
say
vnto
me
,
why
is
it
not
sayd
that
we
should
also
beléeue
the
euerlasting
death
of
the
dampned
?
I
aunswere
that
héere
is
not
spoken
but
onely
of
those
things
which
must
with
a
lyuely
Faith
be
beléeued
,
and
felt
with
the
spirit
,
and
this
lyuely
Faith
and
féeling
is
not
but
in
the
Elect
,
and
the
Elect
can-not
lyuely
beléeue
nor
féele
in
themselues
any
thing
,
but
those
benefites
which
God
hath
promised
them
,
whereof
the
holy
Ghost
speaketh
vnto
them
,
and
witnesseth
in
their
heartes
.
Therefore
in
the
Crede
is
nothing
declared
,
but
onely
those
things
which
apperteine
to
the
comforting
of
the
consciences
of
the
Elect
,
and
that
moue
them
to
loue
.
Now
these
be
the
Articles
which
we
are
bounde
to
beleeue
,
and
they
be
so
knit
and
lynked
together
,
that
a
man
cannot
beléeue
one
of
them
lyuely
with-out
the
other
,
and
he
that
beléeueth
the
one
with
a
lyuely
Faith
,
beléeueth
all
.
As
for
example
,
no
body
can
beléeue
lyuely
in
God
,
no
,
nor
yet
know
him
sufficiently
with-out
the
lyght
of
Christ
,
which
is
supernaturall
,
as
Paul
saith
,
and
lykewise
Christ
,
and
he
that
beléeueth
lyuely
in
Christ
,
&
thorough
Faith
and
the
holy
Ghost
féeleth
and
accepteth
his
great
benefite
,
There
be
many
which
of
their
owne
fantasie
haue
added
other
Articles
,
and
such
as
bée
no
other
but
their
owne
doctrines
,
the
which
it
is
but
lost
time
to
consider
off
.
They
woulde
prophecie
and
vnderstande
more
then
the
Apostles
,
excéeding
the
lymits
of
Faith
,
and
all
is
bicause
they
haue
not
a
liuely
Faith
in
the
light
supernaturall
,
whiche
if
they
had
they
shoulde
sée
wonderfull
things
reuealed
by
God
,
which
would
content
them
and
cause
them
to
séeke
,
not
to
vnderstand
newe
thinges
,
but
to
growe
in
greater
light
of
thinges
reuealed
,
that
they
might
be
able
to
render
thankes
more
largely
vnto
God
,
to
whom
be
alwayes
all
praise
,
honour
and
glory
,
thorough
Iesus
Christ
our
Lord
.
Amen
.
If
it
be
possible
to
be
confirmed
and
stablished
in
Faith
.
Sermon
.
5.
THose
which
doe
neuer
sée
the
trueth
supernaturall
and
reuealed
with
a
light
inspired
and
cleare
of
Faith
,
but
onely
haue
had
in
them
a
certaine
opinion
,
and
a
humaine
and
purchased
Faith
,
for
their
light
being
very
obscure
and
imperfect
,
they
neuer
haue
béene
cleare
,
sure
and
certaine
of
those
thinges
which
they
beléeue
.
And
therefore
they
thinke
that
there
is
no
other
manner
of
Faith
but
of
that
sort
which
they
haue
,
wherefore
they
suppose
that
of
diuine
thinges
there
can
no
Faith
be
had
,
which
is
cleare
,
certaine
,
sure
,
stedfast
,
yea
they
doe
imagine
,
that
doubting
is
inwarde
and
a
thing
substancial
to
Faith
,
in
such
sort
that
they
thincke
there
can
be
no
beliefe
without
doubting
And
to
maintaine
this
their
opinion
with
all
,
they
bring
this
reason
.
The
thinges
which
they
beléeue
,
If
it
be
good
or
euill
,
that
euery
one
shoulde
seeke
to
be
lightened
with
Faith
,
if
that
be
the
true
way
or
no.
Sermon
6.
THere
be
many
&
especially
they
of
the
kingdome
of
Antichrist
,
which
beléeue
that
it
is
euil
that
euery
one
indifferently
,
especially
women
,
vnlearned
folke
,
idiotes
&
simple
persons
,
if
they
wold
séeke
to
be
lightened
in
Faith
whether
it
be
the
right
way
or
not
.
But
they
say
the
euery
such
one
ought
to
beléeue
simply
,
that
is
to
say
grosly
&
blindly
,
with-out
any
discussing
or
consideration
,
that
which
hath
béene
taught
them
by
their
parents
,
and
by
their
Prelates
,
bicause
that
(
as
they
say
)
those
cannot
erre
,
yea
they
perswade
,
that
euery
one
must
flye
all
thoughts
and
desires
,
which
shoulde
happen
,
willing
them
to
be
lightened
thorough
Faith
as
a
temptation
&
instigation
of
Satan
.
They
also
condemne
that
the
holy
scriptures
should
be
translated
into
any
vulgar
tongue
,
bicause
the
vnlearned
should
not
studie
thereon
,
yea
they
will
that
the
Psalmes
,
their
Masses
,
the
prayers
,
euen
those
things
which
Christ
taught
,
the
Godly
precepts
or
commaundements
,
the
Articles
of
the
Faith
and
all
other
things
necessarie
to
saluation
,
should
be
learned
&
taught
in
the
Latine
tongue
,
as
though
the
vertue
of
Faith
,
of
prayer
and
of
the
holy
scriptures
did
consist
in
this
Latinytie
,
&
were
not
néedefull
for
a
Christian
,
to
know
how
he
ought
to
liue
,
what
he
ought
to
demaunde
of
God
,
and
what
he
saith
when
he
maketh
his
prayer
:
and
to
vnderstand
what
he
beléeueth
,
when
in
making
confession
of
his
Faith
,
he
saith
:
Credo
in
deum
Patiem
&c.
I
meruaile
greatly
,
that
as
they
haue
ordained
that
the
holy
scriptures
and
their
diuinitie
is
not
reade
but
in
the
Latine
,
so
that
their
sermons
or
preachings
be
not
also
in
Latine
that
they
might
not
be
vnderstoode
.
It
is
verye
true
that
they
bring
all
their
authorities
in
Latine
and
many
times
in
Gréeke
and
Hebrew
,
to
shewe
that
they
be
learned
in
the
tongues
.
They
thincke
that
in
the
end
,
their
Bulles
,
Briefes
,
indulgences
,
absolutions
,
blessings
,
excommunications
,
yea
and
their
contractes
made
of
things
of
this
world
,
will
be
the
better
kept
close
,
and
deceiue
the
simple
,
that
they
shall
sell
them
the
dearer
for
the
maiesty
of
this
Latinytie
,
and
therfore
they
write
and
pronounce
them
in
Latine
.
And
I
say
against
them
,
first
that
those
which
haue
not
a
true
and
liuely
Faith
,
are
bounde
to
séeke
it
by
all
meanes
that
they
possible
can
,
and
to
be
lightened
that
they
may
be
in
a
true
Faith
:
for
as
much
as
they
ought
not
to
refuse
the
inspiration
which
commeth
to
lighten
them
,
for
in
so
doing
they
should
forsake
the
grace
of
the
holy
ghost
.
It
is
very
true
that
those
which
be
alreadye
in
a
true
Faith
and
thereby
certaine
that
they
be
in
the
trueth
,
ought
to
refuse
all
other
fantasies
contrary
as
the
instigation
of
the
diuel
:
and
to
continue
stedfast
in
the
Faith
wherin
they
are
,
with
séeking
by
al
meanes
possible
to
growe
therein
,
and
to
be
lightened
euery
day
more
and
more
,
for
the
glory
of
God
.
Seing
then
that
true
Faith
is
euer
ioyned
with
clearnesse
,
it
must
néeds
be
said
,
that
as
it
is
not
euil
but
good
,
to
séeke
for
to
haue
Faith
,
and
to
gro●
therin
,
so
it
is
not
euill
but
good
,
to
séeke
to
be
lighten●●
and
to
growe
in
light
,
certainetie
and
clearenesse
:
for
if
you
procéede
by
due
order
,
ther
can
be
no
daunger
vnto
you
,
for
looke
how
much
more
the
trueth
is
discussed
of
,
so
much
more
it
shineth
.
Let
vs
suffer
the
false
doctrine
of
Turkes
to
lye
hidden
,
and
likewise
of
the
heretikes
&
Antichristians
,
and
all
such
as
be
in
errour
,
But
for
that
also
serueth
the
learning
of
the
worde
of
God
and
studying
of
the
holy
scriptures
,
bicause
we
ought
to
studie
wholly
thereon
,
and
therefore
to
haue
it
in
euery
language
.
And
that
whiche
is
contained
in
the
holye
scriptures
is
it
any
thing
els
,
but
the
benefites
which
God
hath
done
for
vs
,
the
riches
which
he
hath
promised
vs
,
&
that
which
he
requireth
of
vs
?
Then
tell
me
,
is
not
euery
one
bound
to
vnderstand
&
know
al
those
things
aforesaid
?
Hath
Christ
paraduenture
spoken
only
to
the
learned
?
or
such
things
that
the
vnlearned
can
not
vnderstand
?
Was
Christ
so
proud
vppon
earth
,
that
he
〈◊〉
to
teach
,
or
would
let
none
vnderstande
but
〈◊〉
the
learned
and
wise
of
this
worlde
,
yet
Paul
said
,
〈…〉
humbled
and
debased
himselfe
,
To
this
ende
was
giuen
to
the
Apostles
the
gifte
of
tongues
,
and
they
were
enioyned
that
they
shoulde
goe
preaching
the
Gospel
thorough
all
the
worlde
.
Christ
would
that
it
should
be
vnderstoode
of
all
men
,
and
likewise
would
the
Apostles
.
Before
time
the
holy
Scriptures
were
translated
out
of
Hebrewe
,
and
also
out
of
Gréeke
into
Latine
,
bicause
the
Latine
tongue
,
especially
in
Italie
was
common
to
all
men
:
there-fore
they
said
the
Créede
,
the
Gospel
,
the
Psalmes
,
the
Lords
prayer
,
&
other
prayers
in
Latine
:
but
nowe
séeing
that
the
common
Italian
tongue
is
no
more
Latine
,
we
ought
to
haue
those
things
which
be
necessary
to
be
knowne
brought
into
a
tongue
which
may
be
vnderstoode
,
which
thing
I
say
were
also
conuenient
in
all
other
nations
.
I
say
not
nowe
,
that
the
ministers
of
the
worde
of
God
are
not
bounde
,
to
studie
and
vnderstande
better
the
holy
scriptures
,
then
the
simple
people
,
that
they
may
be
able
(
as
Paul
writeth
)
to
instruct
others
,
and
moreouer
to
resist
and
ouercome
those
which
shall
gaine-say
the
trueth
.
But
to
others
concerning
the
thinges
whiche
be
of
God
,
it
is
sufficient
for
them
to
knowe
as
much
as
is
néedefull
for
their
saluation
.
They
doe
not
euill
but
well
if
they
studie
the
holy
scriptures
,
so
that
they
studie
them
in
such
sort
as
they
ought
.
But
I
thinke
that
the
heades
of
the
kingdome
of
Antichrist
with
their
subtile
and
deuilish
craftinesse
,
are
forced
so
to
hide
these
thinges
,
bicause
they
might
be
so
worshipped
like
diuyne
creatures
and
as
though
they
among
all
others
,
had
the
light
of
diuine
secreates
.
They
also
haue
deuised
so
to
kéepe
close
the
trueth
,
that
it
should
not
be
declared
,
bicause
if
men
should
haue
the
light
of
the
holy
scriptures
,
they
shoulde
see
the
doctrin
of
Antichrist
to
be
not
only
vnprofitable
&
vaine
,
but
false
,
wicked
,
contrary
and
repugning
against
Christ
and
his
Gospel
.
They
will
say
,
that
if
the
vnlearned
should
studie
the
scriptures
,
they
should
easilye
fall
into
many
errours
and
heresies
,
and
there-fore
it
is
not
good
.
And
I
say
,
And
albeit
that
the
vnlearned
by
studying
the
holye
scriptures
do
sometimes
fall
into
errours
,
it
is
not
thorough
defect
of
the
scriptures
,
nor
yet
bicause
it
is
not
good
that
euery
bodie
should
studie
it
but
thorough
their
owne
defect
,
for
that
they
doe
not
study
it
with
humilytie
,
purenesse
,
and
a
right
purpose
,
as
they
ought
.
They
craue
not
at
Gods
hande
the
true
vnderstanding
thereof
,
with
such
zeale
and
Faith
,
as
of
duetye
they
shoulde
,
wherefore
they
néede
not
withdraw
themselues
from
studying
it
,
but
apply
themselues
to
studie
it
as
is
conuenient
.
Otherwise
,
forasmuch
as
many
good
thinges
are
vsed
to
the
dishonour
of
God
,
men
had
néede
euen
to
withdrawe
themselues
from
all
companyes
,
and
to
heare
the
word
of
God
.
But
they
will
say
,
if
the
ignorant
would
study
the
word
of
God
,
they
cannot
vnderstand
it
.
Then
(
according
to
that
opinion
)
they
vnderstande
it
by
force
of
the
letter
and
humaine
wisdome
,
and
not
by
diuine
reuelation
,
contrarye
to
saint
Paul
,
which
would
,
that
the
interpretation
and
vnderstanding
of
the
holy
scriptures
,
shoulde
be
the
gift
of
God
.
To
this
I
first
say
,
that
if
that
be
true
which
Christ
sayd
,
that
by
the
fruites
,
by
the
lyfe
,
and
by
the
workes
,
Who
doth
not
sée
the
obscure
,
thicke
&
palpable
darkenesse
in
which
we
were
,
and
the
great
lyght
which
God
hath
giuen
vs
of
himselfe
,
within
these
few
yeares
?
Not
with
any
new
doctrine
but
with
the
verye
same
which
Christ
preached
,
the
Apostles
,
the
Prophetes
,
and
those
which
were
true
Saincts
,
therefore
olde
,
although
newe
to
those
which
had
bene
blinde
,
for
that
it
was
a
long
while
buried
.
Know
you
not
that
the
light
of
the
Gospel
is
so
great
,
that
it
discouereth
all
deceipts
,
errours
,
and
falshood
?
And
that
all
the
false
perswasions
of
the
worlde
can
doe
no
hurt
to
such
as
be
lyghtened
with
the
truth
,
that
is
,
to
them
which
be
illuminated
?
Whereof
are
you
then
afraide
,
if
you
with
your
people
be
in
the
truth
together
with
the
Gospell
?
If
you
were
in
the
lyght
,
you
would
not
flye
it
,
as
ye
doe
,
but
would
desire
and
seeke
for
it
,
not
fainedly
,
but
in
truth
to
come
vnto
the
toppe
.
But
you
,
as
those
which
know
,
that
your
doctrine
consisteth
in
deceipts
and
falshoode
,
fearing
least
you
should
be
discouered
,
with
making
your selues
suspected
,
doe
not
onely
flye
as
hastely
as
you
can
all
counsell
,
but
doe
persecute
those
which
preach
Christ
and
his
Gospel
.
And
it
is
manifest
,
that
in
persecuting
so
grieuouslye
the
true
Christians
,
they
are
not
moued
by
zeale
of
the
honour
of
God
,
séeing
that
in
other
things
they
shew
no
such
sparkle
of
zeale
.
They
are
moued
,
for
that
they
doubt
their
kingdome
will
be
brought
to
nothing
,
as
a
most
vaine
shadowe
,
thorough
the
lyght
of
the
Gospell
.
And
forasmuch
as
they
saye
that
they
cannot
erre
,
I
say
that
they
should
say
true
,
if
they
were
God
himselfe
,
or
that
they
had
his
spirite
:
but
it
is
séene
by
their
lyfe
,
that
they
be
carnall
men
,
whose
propertie
is
to
be
lyers
.
And
suppose
it
could
be
,
that
they
did
not
fal
into
so
great
errors
,
as
not
being
defiled
any
more
,
they
could
not
erre
.
Read
with
the
spirite
their
decretalls
and
ordinaunces
say
they
,
&
thou
shalt
be
pure
inough
.
And
withall
this
they
would
,
that
the
people
leauing
Christ
,
should
ground
their
faith
vppon
them
,
hauing
for
their
rule
,
not
the
holy
scriptures
but
their
words
.
They
would
also
that
men
should
haue
,
in
stéede
of
Christ
&
of
the
Apostles
(
albeit
they
haue
not
their
spirit
)
their
zeale
,
their
doctrine
,
their
vertues
,
their
lyfe
,
yea
and
their
ceremonyes
as
sufficient
.
But
séeing
that
God
doth
let
them
alone
,
being
in
such
great
blindenesse
,
we
haue
to
wonder
of
his
so
excessiue
diuine
goodnesse
and
bountie
,
&
to
force
our selues
with
humble
and
feruent
prayer
,
with
hearing
the
word
of
God
,
&
with
study
of
the
holy
scriptures
,
to
grow
euery
day
more
&
more
in
a
greater
light
of
God
,
so
that
being
lightened
with
the
truth
,
we
may
render
to
our
heauenly
and
diuine
Father
,
all
praise
,
honour
and
glory
,
thorough
Iesus
Christ
our
Lord
,
Amen
.
How
euery
one
may
be
tryed
whether
he
be
in
a
true
Faith
,
or
no.
Sermon
.
7.
THere
be
some
,
which
for
to
try
themselues
to
be
in
a
true
Faith
,
do
say
to
themselues
,
We
beléeue
in
such
sort
as
our
forefathers
haue
taught
vs
:
and
therefore
it
is
not
lykely
,
that
being
their
children
they
should
haue
deceiued
vs
,
wherefore
we
maye
bée
sure
to
be
in
a
true
Faith
.
But
tell
me
,
might
it
not
be
possible
,
that
your
fathers
and
mothers
would
willingly
deceiue
you
?
And
much
the
rather
vnwillingly
they
béeing
deceiued
,
&
in
errour
themselues
,
might
deceiue
you
?
Such
manner
of
Faithes
be
all
humane
Faithes
,
grounded
vpon
the
loue
and
wisdome
of
parents
,
therfore
vpon
probable
reasons
,
but
they
be
not
firme
&
stedfast
:
&
they
haue
so
feeble
a
foundation
,
that
they
do
not
only
alwayes
wauer
,
but
will
faile
in
the
children
,
at
all
times
,
when
the
parents
doe
denie
Christ
.
After
that
,
if
when
they
would
be
tried
to
be
in
a
true
Faith
,
it
shuld
suffice
them
to
know
those
things
,
which
were
taught
them
of
their
parents
,
they
should
follow
that
,
which
the
heritikes
,
the
Turks
,
the
Idolaters
,
and
all
those
,
which
beléeue
according
as
their
parents
haue
taught
them
(
whether
their
faith
be
true
or
false
)
thinking
not
onely
to
be
excused
before
God
,
but
to
be
pure
in
the
true
Faith
:
forasmuch
as
there-in
they
haue
bene
instructed
of
their
fathers
and
moth●rs
,
which
opinion
is
most
false
.
Therefore
some
others
going
another
way
to
worke
,
to
be
tryed
that
they
be
in
true
Faith
,
doe
alwayes
call
to
minde
that
they
wer
borne
,
nourished
,
and
by
their
parents
instructed
in
that
Faith
:
and
moreouer
that
they
sée
a
great
multitude
of
people
that
beléeue
as
they
doe
,
especially
those
with
whome
they
be
conuersant
.
Now
this
Faith
also
is
altogether
humane
,
blinde
,
full
of
darknesse
&
weake
,
grounded
so
féebly
,
that
if
the
multitude
faile
,
the
Faith
also
will
faile
.
And
if
such
as
these
be
had
bene
in
that
time
when
the
Apostles
were
,
when
there
were
but
a
fewe
that
beléeued
in
Christ
,
they
would
not
had
beléeued
,
they
will
not
beléeue
that
which
they
sée
gain-said
of
others
:
if
also
they
had
ben
borne
amongst
the
Turkes
,
or
had
bene
conuersant
amongst
them
,
they
would
beléeue
as
they
doe
,
and
so
the
Turkes
should
bée
excused
,
séeing
they
are
such
,
and
lyke-wise
all
other
Heretickes
and
Infidells
,
which
be
a
great
multitude
:
they
also
shoulde
be
proued
to
be
in
a
true
Faith
.
And
so
it
should
of
necessitie
be
sayd
,
that
euery
Faith
where
ther
is
a
multitude
,
were
true
.
Now
see
if
this
be
not
a
great
errour
.
Many
other
there
be
which
for
tryall
of
Faith
do
regard
miracles
,
and
they
thinke
that
bicause
their
Religion
hath
bene
confirmed
by
many
miracles
,
therefore
they
suppose
that
it
is
manifest
that
their
Faith
is
true
.
But
this
their
Faith
is
very
weak
,
féeble
and
vnperfect
,
inasmuch
as
there
be
but
a
very
fewe
Christians
which
haue
séene
miracles
,
the
true
Christians
haue
perceiued
that
it
is
but
mens
talke
the
which
doe
easelye
beguyle
them
and
bée
lyes
,
But
let
vs
graunt
that
they
had
séene
such
myracles
,
they
had
not
knowledge
to
discerne
whether
they
were
effects
natural
,
diuellish
illusions
,
or
things
wrought
supernaturally
by
God
.
Seing
that
,
Christ
and
also
Sainct
Paul
,
haue
shewed
afore
,
that
in
the
kingdome
of
Antichrist
,
false
Christians
and
preachers
shall
arise
,
and
shall
deceiue
the
worlde
,
shewing
signes
and
wonders
.
There
be
also
some
which
beléeue
as
their
Churche
beléeueth
,
and
thinke
that
so
they
are
tryed
to
be
in
a
true
Faith
:
and
this
,
bicause
they
beléeue
that
their
Church
that
is
their
Prelates
,
be
the
successours
of
Christ
and
of
the
Apostles
,
and
that
they
haue
in
them
the
holy
Ghost
,
therefore
that
they
cannot
erre
.
And
I
say
,
that
the
true
successors
of
Christe
and
of
the
Apostles
,
and
the
true
Pastors
,
be
those
whiche
with
the
spirite
of
God
in
preaching
the
Gospel
doe
féede
the
hungry
soules
,
with
the
sincere
,
and
pure
worde
of
God
,
and
with
good
examples
and
lyuing
:
and
the
church
of
Christ
be
not
they
alone
,
but
also
all
those
which
haue
a
liuely
Faith
in
Christe
.
Nowe
these
cannot
erre
in
thinges
appertaining
to
saluation
,
among
whiche
are
the
liuely
members
of
Christ
,
and
those
which
haue
the
spirite
of
God
.
But
héere
standeth
the
matter
,
howe
wée
shoulde
knowe
which
Church
this
is
,
and
who
be
the
true
successours
of
the
Apostles
.
All
the
heretykes
euen
the
very
Antichristians
,
haue
their
Churche
,
and
euery
of
them
doe
thinke
that
their
Church
is
the
Church
of
Christ
,
they
all
haue
their
Prelates
,
and
them
they
account
in
stéede
of
the
Apostles
,
yea
,
their
Pope
or
Patriarch
they
holde
to
be
in
the
roome
of
Christ
.
If
then
it
were
sufficient
to
beléeue
as
their
Church
beléeueth
,
it
might
of
necessitie
be
saide
that
the
Faith
of
Heretikes
and
of
Antichristians
were
true
.
It
is
néedefull
therefore
first
to
vnderstande
,
that
our
Church
is
the
Church
of
Christ
:
and
that
our
Prelates
be
no
Mummers
or
Masking
Apostles
,
but
their
true
successours
.
Which
are
knowne
not
by
the
Coapes
and
Myters
,
by
their
solemne
Titles
,
by
Ritches
,
by
Power
,
Dignitie
,
Ceremonies
,
Hypocrysies
,
humaine
deuises
,
nor
other
outward
glystering
showe
of
the
worlde
,
but
we
must
sée
if
they
haue
the
spirite
,
a
lyuelye
Faith
,
Hope
and
Charitie
,
If
we
were
bounde
to
order
our selues
according
to
them
,
and
to
beléeue
as
they
beléeue
,
we
should
of
necessitie
be
without
Faith
,
as
they
are
.
It
is
true
which
Christ
saide
,
that
he
will
be
with
the
Apostles
,
These
woulde
not
say
so
,
if
they
vnderstoode
that
thorough
the
sinne
of
our
first
Parentes
,
our
humaine
reason
(
if
by
Faith
it
be
not
healed
)
is
weake
,
blynde
,
franticke
and
foolish
,
and
so
stiffenecked
,
that
it
alloweth
nothing
but
that
which
liketh
the
blind
iudgement
therof
,
yea
it
maketh
a
mocke
at
〈◊〉
supernaturall
thinges
,
bicause
it
is
not
capable
of
those
things
that
bée
diuine
,
where-vnto
no
man
can
ascende
,
but
onely
by
the
Ladder
of
Faith
.
If
the
triall
of
Faith
depended
vppon
humaine
reasons
,
the
Philosophers
shoulde
haue
bene
the
best
Christians
of
all
men
.
There
haue
bene
also
whiche
haue
thought
and
saide
that
when
a
man
by
his
industry
doth
all
that
he
can
to
haue
Faith
,
that
is
,
that
he
studyeth
the
holy
Scriptures
,
and
disposeth
himselfe
to
heare
the
worde
of
God
,
and
frameth
him-selfe
by
all
the
meanes
he
can
to
the
trueth
,
with
praying
to
God
that
he
would
lighten
him
,
that
in
such
a
case
hauing
done
that
is
possible
for
him
to
do
,
he
may
be
sure
&
certaine
that
he
is
in
the
trueth
,
for
that
it
cannot
be
thought
that
God
forsaketh
those
which
doe
as
much
as
they
know
and
as
is
possible
,
for
their
saluation
.
If
in
such
a
case
they
continue
in
darkenes
,
their
ignorance
should
be
inuincyble
,
therefore
excusable
.
But
I
would
first
know
of
such
who
it
is
that
being
lightened
doeth
all
that
he
came
,
so
that
his
ignoraunce
maye
be
called
inuincible
:
yea
those
which
haue
not
Faith
,
can
not
(
as
Saint
Paul
saith
)
call
vppon
,
But
let
vs
graunt
that
an
Infidell
should
doe
by
his
endeauour
all
that
he
can
,
doe
we
not
sée
that
all
his
workes
,
his
thoughtes
,
affections
,
force
and
desires
,
shall
be
not
onely
vaine
,
vnprofitable
,
and
vnfruitefull
,
but
naught
,
vncleane
and
wicked
:
And
thou
imaginest
in
some
part
at
least
,
that
thou
deseruest
that
God
should
giue
thée
Faith
:
But
without
this
cleare
,
inward
and
spiritual
light
,
no
tryall
can
suffice
vs
,
nor
miracles
,
nor
Saincts
,
nor
the
Church
,
nor
the
Scriptures
,
nor
reasons
,
nor
all
other
lyghts
of
the
world
.
Let
vs
pray
therefore
vnto
the
Lord
that
for
his
méere
goodnesse
,
and
for
the
death
of
his
déere
sonne
,
he
would
giue
vs
his
true
and
supernatural
light
,
so
that
we
may
yéelde
vnto
him
all
due
praise
,
honor
,
and
glory
,
thorough
Iesus
Christ
our
Lord
.
Amen
.
The
meane
to
proue
the
truth
of
a
Christian
Faith
.
Sermon
.
8.
THere
haue
bene
many
,
which
not
hauing
experienced
euer
an
inspyred
and
supernaturall
Faith
,
beléeuing
that
ther
is
not
found
in
the
worlde
any
other
but
a
humane
and
purchased
Faith
,
lyke
vnto
theirs
,
and
that
men
were
tryed
sufficiently
of
the
truth
of
a
Christian
Faith
,
if
they
be
throughly
weried
in
assaying
to
proue
with
reasons
,
and
if
it
had
bene
possible
;
to
shew
the
truth
of
our
Faith
.
But
those
that
be
such
,
deceiue
themselues
:
forasmuch
as
the
true
Faith
of
Christ
,
The
Faith
of
Christ
is
altogether
diuine
and
spirituall
,
and
hath
not
for
the
foundation
science
,
prudence
,
or
worldly
wisedome
,
They
also
serue
to
conuince
those
which
bée
contentious
and
stubborne
.
Thou
wilt
say
,
seing
that
we
cannot
serue
to
the
glorye
of
God
in
such
sort
,
as
thou
sayst
,
I
would
thou
wouldest
declare
vnto
me
those
reasons
which
might
moue
me
to
the
perswasion
of
the
truth
of
the
Faith
of
Christ
.
I
aunswere
and
saye
that
there
be
manye
,
amongst
which
,
this
is
one
,
forasmuch
as
there
can
bée
no
lye
so
artificiall
that
it
consisteth
on
euerye
parte
,
and
euerye
thing
aunswereth
there-to
,
yea
as
to
the
truthe
euery
thing
doth
agrée
,
so
to
falshood
euery
thing
doth
disagrée
:
but
is
manifest
that
in
Christ
all
the
Prophecies
be
verified
,
all
shadowes
and
figures
made
cléere
and
perfecte
,
and
all
the
promisses
of
the
olde
Testament
fulfilled
.
So
that
séeing
that
all
is
verified
in
Christ
,
we
should
haue
iust
occasion
to
accept
none
other
Messias
.
Moreouer
it
is
séene
by
experience
,
that
a
Christian
,
if
he
be
a
perfect
Christian
,
in
Christ
and
thorough
Christ
séeth
himselfe
free
,
as
he
is
in
déede
,
from
all
euills
both
of
this
present
lyfe
and
of
the
lyfe
to
come
,
bicause
that
God
hath
suche
a
singular
care
of
him
,
that
all
things
doe
serue
to
his
saluation
,
so
that
aduersities
are
to
him
prosperities
,
yea
he
findeth
in
peace
war
,
health
in
sicknes
,
and
life
in
death
:
yea
thorough
Christ
he
séeth
himselfe
,
as
he
is
,
safe
,
the
son
of
God
and
his
heire
,
wherfore
he
is
most
happy
,
most
noble
,
rich
of
all
diuine
treasures
&
graces
.
If
then
a
Christian
by
being
a
perfect
Christian
be
frée
from
all
euills
,
and
is
quiet
,
restfull
,
and
peaceable
,
he
possesseth
already
all
good
thinges
that
be
possible
and
can
be
desired
:
and
he
is
no
perfect
Christian
if
thorough
Christ
he
be
not
forced
to
say
,
that
séeing
that
Christ
hath
delyuered
the
worlde
from
all
euilles
and
giuen
vs
all
good
thinges
,
It
is
manifest
also
that
none
is
saued
by
the
obseruaunce
of
the
lawe
diuine
or
naturall
:
bicause
that
there
is
no
body
which
can
doe
towards
God
and
his
neighbour
all
that
he
ought
to
doe
.
Therefore
it
must
of
necessitie
be
saide
either
that
none
can
be
saued
,
or
els
they
that
be
saued
are
saued
thorough
grace
.
But
it
wer
greatly
amisse
to
say
that
none
can
be
saued
:
for
that
God
in
such
a
case
shoulde
in
vaine
haue
created
and
preserued
the
worlde
,
if
there
shoulde
not
be
reaped
some
fruite
thereof
.
Wherefore
we
must
néedes
say
that
some
men
are
saued
,
and
that
by
grace
,
and
for
that
none
can
tel
vs
this
but
Christe
,
in
as
much
as
all
other
sectes
and
opinyons
say
that
men
are
saued
wholly
,
or
els
in
parte
,
by
the
workes
of
men
,
therefore
onely
the
Faith
of
Christ
is
true
.
There
is
not
founde
also
any
Relygion
which
doeth
not
in
some
part
exalt
man
with
diminishing
of
the
grace
of
God
,
except
that
relygion
which
is
of
Christ
,
and
that
onely
doth
debase
a
carnall
man
to
be
altogether
earth
,
giuing
all
glory
vnto
God
,
and
for-bicause
this
Religion
cannot
erre
,
therefore
it
must
of
necessitie
be
sayde
,
that
onely
this
is
the
true
Religion
of
God
.
Also
that
God
hath
so
loued
sinners
,
that
for
their
saluation
,
he
hath
appointed
his
owne
Sonne
to
suffer
death
on
the
Crosse
,
If
Christ
had
not
bene
the
Sonne
of
God
,
séeing
hée
would
be
so
accompted
,
he
should
haue
bene
very
proude
,
and
it
is
séene
that
all
his
lyfe
was
full
of
humilitie
:
It
could
not
be
hidden
when
men
would
haue
crowned
him
if
he
had
not
fled
away
,
It
is
also
manifest
,
that
Christ
willyngly
tooke
vpon
him
a
shamefull
and
bitter
death
,
and
he
saw
that
in
dying
so
he
should
loose
both
his
lyfe
and
all
that
he
had
,
euen
that
worldly
credit
which
he
had
,
so
that
his
owne
disciples
would
be
offended
,
Consider
all
the
lyfe
of
Christ
,
and
thou
shalt
finde
that
albeit
it
was
wholly
a
Crosse
,
yet
he
neuer
shewed
any
signe
of
impatience
,
yea
vppon
the
Crosse
,
with-out
any
trouble
of
the
flesh
,
he
shewed
himselfe
diuine
altogether
euen
till
he
gaue
vp
the
ghost
,
and
pronounced
still
words
of
great
charitie
.
Is
it
not
manifest
,
séeing
that
Christ
vpon
the
crosse
being
naked
,
spoyled
,
and
depriued
of
al
riches
,
pleasures
,
honours
,
dignities
,
friendes
fauours
,
strength
and
helpe
of
the
worlde
,
If
also
in
lyke
sort
his
Church
had
not
bene
altogether
spirituall
,
when
the
fauour
of
the
worlde
decayed
,
it
must
also
haue
waxed
féeble
,
whereas
when
the
world
,
stroue
against
it
,
it
became
alwayes
more
mightie
,
forcible
,
and
tryumphant
.
Christ
also
where-as
in
the
flesh
he
séemed
weake
,
arising
againe
,
and
ascending
into
Heauen
to
the
right
hande
of
his
Father
,
shewed
him-selfe
so
stronge
in
Spirite
,
that
twelue
vnlearned
and
simple
Disciples
,
with-out
eloquence
,
with-out
learning
,
with
out
humane
industrie
and
subtiltie
,
with-out
strength
,
and
with-out
anye
promise
of
worldlye
things
,
onely
with
preaching
that
one
who
was
crucified
hath
saued
them
,
conuerted
the
worlde
:
notwithstanding
that
all
the
armed
men
with
their
whole
force
resisted
them
,
and
with
learning
,
wisedome
,
treasures
,
honoures
,
dignityes
,
and
all
other
meanes
which
the
worlde
possible
coulde
deuise
.
Yea
,
and
in
our
time
,
onely
with
the
worde
of
GOD
,
such
a
mightie
kingdome
of
Antechrist
hath
bene
already
decayed
.
There
is
not
founde
nor
can
be
founde
in
the
world
any
lyfe
so
truely
holy
,
pure
and
spirituall
,
as
the
lyfe
of
good
Christians
,
which
is
so
diuine
,
that
it
worketh
more
then
myracles
,
and
they
are
made
such
thorough
Christ
crucified
.
An
innumerable
sorte
of
Christians
haue
forsaken
riches
,
pleasures
,
friendes
,
parentes
,
their
countrey
,
fauours
,
honours
,
dignities
,
the
worlde
,
themselues
and
all
,
and
by
way
of
pouertie
,
of
infamye
,
dispossessed
of
their
owne
,
tormented
and
put
to
death
,
are
willyngly
and
ioyfully
gone
to
Christ
crucified
:
not
being
by
anye
worldly
thing
drawen
there-to
,
which
is
most
manifest
,
inasmuch
as
,
they
were
wholly
naked
there-off
,
then
it
must
néedes
be
sayd
,
that
their
diuinitie
drewe
them
to
it
.
Which
thinge
also
doth
appeare
,
not
onelye
bicause
that
howe
much
the
more
they
be
ioyned
and
vnited
together
,
so
much
the
more
chaunging
their
lyfe
they
be
renewed
and
doe
become
more
humble
,
lyberall
,
holye
,
diuine
and
in
all
vertues
moste
perfecte
,
but
also
for
that
where-as
in
pleasures
,
riches
,
honoures
,
and
benefites
of
this
present
lyfe
,
they
neuer
finde
reste
,
béeing
naked
of
worldlye
thinges
,
onely
in
Christe
crucified
they
finde
the
greatest
felycitye
that
canne
bée
,
and
this
shoulde
bée
impossible
,
if
that
Christe
were
not
the
Sonne
of
the
lyuing
God
.
I
doe
lette
passe
the
myracles
which
declare
all
the
vertuous
actes
done
by
Christe
and
his
Saints
,
for
a
Testimonye
of
the
truthe
of
the
Gospell
.
And
the
longe
,
continuall
,
cruell
,
irkesome
,
hatefull
,
dolorous
,
irremediable
,
bitter
and
shameful
captiuitie
of
the
Hebrewes
or
Iewes
,
for
the
sinne
which
they
committed
in
crucifying
the
Sonne
of
God
.
Let
vs
pray
then
to
our
heauenly
and
diuine
Father
,
that
of
his
cléere
&
manifest
truth
,
he
woulde
giue
vs
an
inward
lyght
,
so
that
we
may
render
vnto
him
all
praise
,
honour
and
glory
,
thorough
Iesus
Christ
our
Lorde
.
Amen
.
Of
the
meane
how
to
be
delyuered
from
all
superstition
.
Sermon
.
9.
ALbeit
that
men
by
the
sinne
of
their
first
parents
,
be
fallen
into
great
ignoraunce
,
yet
notwithstanding
ther
is
left
in
them
a
lyttle
light
of
God
,
and
of
his
Iustice
:
and
therefore
doe
féele
themselues
accused
,
as
guiltie
in
the
sight
of
God
by
their
owne
consciences
:
wherefore
all
they
which
be
not
in
desperation
with
Cain
,
as
those
that
feare
the
iudgement
of
God
,
for
to
auoyd
his
wrathe
and
the
tormenting
of
their
owne
consciences
,
haue
gone
séeking
remedyes
to
reconcile
them
to
God
:
the
good
men
(
according
to
the
word
of
God
)
haue
known
and
lyuely
imbraced
Christ
,
for
their
onely
refuge
and
Mediatour
,
ready
before
the
Father
to
pacifie
his
anger
:
but
those
which
haue
bene
blynde
of
these
so
great
benefites
of
Christ
,
and
haue
not
knowen
the
Iustice
of
God
,
the
peruersenesse
of
their
sinnes
,
with
their
vnablenesse
to
arise
out
of
them
,
presuming
of
themselues
haue
gone
imagining
after
their
own
fantasie
,
diuers
wayes
to
pacifie
the
wrath
of
God
:
and
this
with
afflicting
their
bodyes
with
abstinence
,
nakednesse
,
fastings
,
watching
,
silence
kéeping
,
sackecloth
,
beatings
,
pilgrimages
and
other
paynes
with
solytarines
,
with
chaunging
of
garments
,
with
diuers
Idolatryes
,
Sacrifices
,
words
and
workes
.
And
forasmuch
as
such
being
without
Christ
,
coulde
not
tourne
themselues
to
God
,
with
sinceritie
,
purenesse
&
rightnesse
of
heart
,
therfore
all
their
chaunging
was
in
outward
things
,
in
the
which
being
singular
,
and
comming
by
them
in
admiration
of
the
world
,
as
those
which
were
proude
,
and
desired
the
glory
and
praise
of
men
,
they
beautified
continually
séeking
newe
extremities
of
lyuing
:
so
that
in
déede
they
haue
bene
more
superstitious
,
which
being
in
loue
of
themselues
&
more
proude
,
haue
sought
by
one
meane
to
flye
the
wrath
of
God
,
and
by
an
other
meane
to
liue
vnder
a
certeine
false
Image
and
masking
shewe
of
humilytie
,
pouertie
,
straightnesse
,
with
honour
,
credite
,
and
estimation
of
the
world
,
yea
in
greater
riches
and
sensualitie
.
Nowe
from
hence
bée
all
superstitions
growen
.
And
for
bicause
superstition
is
in
it selfe
most
euill
:
inasmuch
as
it
crucifieth
againe
Christ
a
newe
,
laboureth
to
subuerte
his
great
benefite
,
his
grace
and
his
Gospell
:
And
more-ouer
is
a
pestilence
verye
contagious
,
which
thing
is
séene
by
experience
,
for
that
it
hath
corrupted
all
the
world
,
therefore
I
haue
iudged
it
good
to
shewe
howe
wée
maye
bée
delyuered
from
it
.
It
is
verye
true
that
those
men
which
haue
bene
nourished
vp
in
superstition
,
where-vnto
they
be
most
enclyned
,
and
therefore
superstition
séemeth
vnto
them
very
good
,
so
that
not
onely
they
doe
not
abhorre
it
,
as
a
pestilent
thing
and
diuelish
,
worthy
of
all
reproofe
and
shame
,
but
they
imbrace
it
as
a
holy
and
diuine
thing
,
worthy
all
prayse
,
honour
and
glory
,
wherfore
it
is
a
very
hard
matter
for
those
which
be
plunged
in
superstition
to
depart
from
it
.
But
forasmuch
as
it
is
possible
with
God
which
is
impossible
with
men
,
therfore
I
would
that
we
might
sée
by
what
waye
we
might
be
delyuered
.
To
heale
men
of
this
pestiferous
disease
,
it
is
néedefull
to
know
the
first
cause
where-off
superstition
procéedeth
,
and
by
what
waye
it
commeth
:
and
to
haue
knowledge
of
the
first
spring
and
beginning
,
we
muste
vnderstande
that
there
is
but
one
onelye
God
,
Christ
therefore
and
not
the
Angells
or
men
,
is
hée
who
alone
,
and
not
with
the
helpe
of
anye
creature
,
in
the
whole
and
also
in
parte
,
hath
made
satisfaction
for
our
sinnes
,
reconciled
vs
to
the
Father
,
with
pacifying
his
anger
,
hée
alone
hath
whollye
opened
Heauen
to
vs
,
hath
made
vs
to
be
adopted
the
Sonnes
of
God
,
and
made
vs
his
heires
,
with
meriting
for
vs
not
onely
heauen
,
but
graces
,
giftes
and
spirituall
benefits
,
things
corporal
and
temporal
whatsoeuer
we
had
,
haue
,
and
shall
haue
.
So
that
as
from
the
heade
,
onely
by
meanes
of
the
necke
descendeth
nourishment
and
strength
into
the
members
,
lyke-wise
onely
from
God
thorough
Christ
descende
into
the
worlde
all
graces
.
And
he
onely
doth
know
Christ
aright
,
which
knoweth
that
all
goodnesse
commeth
of
God
,
onely
by
Christ
,
and
thorough
him
alone
doth
séeke
it
.
This
alone
is
the
true
,
pure
,
cleane
,
and
sincere
waye
,
by
the
which
a
good
Christian
ought
to
walke
:
and
all
the
other
wayes
be
full
of
superstitions
.
Those
then
bée
superstitious
not
onelye
,
which
fallyng
from
confidence
in
God
,
doe
craue
and
séeke
their
happinesse
from
some
other
creatures
,
but
also
those
that
doe
séeke
and
desire
of
God
,
and
not
thorough
Christ
,
but
either
wholly
or
partly
by
meanes
of
some
other
vertue
besides
Christ
.
As
those
which
desire
the
graces
of
God
by
the
meane
of
Angells
,
of
this
Saincte
,
or
of
that
Sainct
,
and
beléeue
that
they
shall
obtayne
that
which
they
aske
,
either
in
parte
or
in
all
,
for
the
worthinesse
of
them
,
and
for
the
excellencie
of
their
vertues
,
or
for
the
preciousnesse
of
their
owne
workes
.
All
those
in
lyke
manner
bée
superstitious
which
doe
beléeue
that
they
are
hearde
and
shall
obtaine
any
grace
or
good
thing
by
vertue
of
woordes
,
and
more
with
these
woordes
then
with
them
:
in
as
much
as
graces
bée
not
obtayned
but
onely
by
the
meere
mercye
of
GOD
,
and
thorough
Christ
,
embraced
of
vs
with
a
lyuely
Faith
.
The
worde
of
God
hath
no
other
vertue
,
but
to
expound
vnto
vs
,
make
manifest
,
and
giue
lyght
of
the
diuine
willl
of
GOD
,
with
exhortinge
vs
to
obeys
him
,
especially
if
it
bée
pronounced
with
the
spirite
.
Wherefore
those
which
cary
about
their
necks
certeine
Briefes
,
albeit
in
them
are
written
holy
words
,
they
be
altogether
superstitious
,
for
that
they
think
to
haue
some
grace
by
vertue
of
those
wordes
.
God
hath
not
giuen
vs
his
woorde
,
&
made
his
name
knowne
,
for
that
we
should
beare
it
about
,
nor
that
we
should
painte
the
writinges
vpon
doores
,
but
that
we
might
by
meanes
of
his
woord
know
him
,
call
vppon
him
,
giue
him
thankes
,
obey
him
,
praise
him
,
&
honour
him
in
such
sort
as
in
his
sayd
word
he
hath
taught
vs
:
The
word
of
God
ought
not
to
serue
vs
,
but
in
that
manner
and
to
that
ende
,
which
God
hath
ordeined
and
reuealed
to
vs
,
and
then
the
worde
of
God
doth
worke
according
to
the
vertue
which
God
hath
giuen
it
:
and
in
euery
other
manner
that
it
is
vsed
,
or
to
any
other
ende
,
it
is
but
superstition
.
Wherefore
all
they
are
superstitious
which
beléeuing
that
prayers
,
the
psalmes
of
Dauid
,
or
other
wordes
of
the
holy
Scriptures
,
except
the
vertue
which
they
haue
to
teach
vs
to
liue
,
to
declare
vnto
vs
the
will
of
God
,
and
to
moue
vs
to
praise
him
,
haue
any
other
singuler
vertues
to
deliuer
him
which
caryeth
them
about
his
necke
,
or
saith
these
or
those
words
,
from
this
or
that
euill
,
or
to
make
vs
haue
some
perticuler
grace
.
And
if
they
would
say
vnto
me
,
it
is
séene
yet
sometimes
by
experience
,
that
they
haue
a
singuler
vertue
.
I
aunswere
,
that
these
are
altogether
illusions
,
&
diuelish
workes
for
to
nourish
men
in
superstition
withall
.
Likewise
also
albeit
,
when
one
baptiseth
an
other
,
hée
is
bound
to
say
,
I
baptise
thée
in
the
name
of
the
father
,
and
of
the
sonne
,
and
of
the
holy
ghost
,
bicause
that
Christ
hath
so
ordeined
,
neuerthelesse
it
is
a
great
superstition
to
beléeue
that
in
these
wordes
is
such
a
singuler
vertue
,
that
he
which
is
baptised
with
them
,
is
in
any
part
saued
thereby
:
in
as
much
as
he
is
saued
onely
thorough
Christ
,
on
whom
alone
dependeth
all
our
saluation
.
In
like
manner
it
is
most
wicked
superstition
to
beléeue
,
that
in
these
wordes
,
Hoc
est
corpus
meum
,
that
is
,
this
is
my
body
,
is
any
particuler
vertue
,
so
that
the
Priest
or
Minister
by
vertue
of
consecration
,
should
as
it
were
,
inchaunt
it
.
Forasmuch
as
Sacraments
be
Sacraments
by
the
vertue
of
Christ
:
and
the
consecrating
,
like
as
the
institution
of
Sacraments
is
the
office
of
Christ
:
the
high
Priest
:
and
our
office
is
manifested
in
this
,
that
we
doe
that
which
Christ
hath
ordeyned
,
and
that
we
administer
and
vse
the
Sacramentes
according
to
that
which
Christ
hath
appointed
.
Christ
hath
not
ordeined
that
we
shoulde
consecrate
with
saying
these
wordes
,
yea
,
he
himselfe
hath
not
consecrated
with
saying
,
Hoc
est
corpus
meum
,
but
hauing
consecrated
already
,
he
expressed
with
those
wordes
,
what
we
ought
to
take
and
eate
.
Likewise
those
be
superstitious
which
beleue
,
that
in
the
Letanie
,
in
the
Procession
,
in
the
ringing
of
the
Bell
,
in
the
exorcisme
,
in
the
water
of
Baptisme
,
in
the
holy
Water
,
in
the
holy
Oyle
,
or
in
any
other
méere
creature
,
is
any
singuler
vertue
supernaturall
.
The
lyke
I
say
of
those
,
who
to
the
same
ende
,
doe
gather
hearbes
on
Saint
Iohns
night
:
doe
make
for
Venus
holy
rings
,
doe
put
confidence
in
reliques
&
bodies
of
the
Saintes
,
wherefore
they
go
to
visite
them
,
do
worshippe
their
Images
,
and
haue
more
deuotion
to
one
then
to
an
other
They
be
also
superstitious
which
praye
or
make
supplications
for
the
dead
,
and
much
more
if
they
beléeue
that
the
torches
and
candells
which
are
burned
doe
help
them
,
and
so
be
also
those
superstitious
which
haue
confidence
in
Indulgences
,
Pardons
,
remissions
,
absolutions
,
and
blessings
of
the
Pope
and
of
his
members
.
The
like
also
I
say
of
all
them
which
thinke
at
the
least
in
some
part
,
to
be
companions
of
Christ
in
purchasing
their
saluation
,
or
do
attribute
vnto
creatures
more
then
the
naturall
vertue
that
they
haue
from
God
,
some
singuler
vertue
imagined
of
their
owne
heads
,
without
hauing
witnesse
of
God
and
his
woord
,
therefore
all
obseruation
of
place
,
time
,
number
,
or
creature
,
is
superstitious
,
if
it
bée
with
confidence
to
obtain
by
some
supernaturall
grace
which
is
of
man
:
for
as
much
as
God
in
our
acts
whether
wée
be
in
this
or
that
place
or
time
,
if
wée
haue
sayd
these
or
those
words
,
done
these
or
those
workes
,
hath
respect
onely
to
Christ
,
and
to
our
fayth
,
with
which
we
embrace
him
,
according
to
the
measure
that
we
be
more
or
lesse
happie
.
Now
he
that
openeth
well
his
eyes
,
shall
sée
that
the
worlde
is
altogether
full
of
superstition
,
chiefly
the
kingdome
of
Antechrist
,
albeit
they
say
that
theirs
is
the
church
of
Christ
.
The
first
and
chiefest
cause
then
whereoff
groweth
all
superstition
,
is
the
ignorance
or
want
of
the
the
knowledge
of
Christ
,
him
we
cannot
know
by
any
our
righteousnes
,
health
,
treasures
,
or
goodnesse
,
as
he
is
.
Wherefore
to
deliuer
vs
from
all
superstition
,
we
must
haue
a
true
&
liuely
light
of
Christ
,
so
that
at
the
presence
of
Christ
(
as
was
aforesaide
)
we
despise
as
earth
all
Idolls
and
superstititions
:
¶
Of
the
meane
how
to
haue
all
vertues
.
Sermon
.x.
THere
haue
bene
some
which
haue
said
,
that
god
hath
powred
into
man
the
séede
of
vertues
:
so
that
as
in
a
Medowe
the
flowers
doe
growe
of
themselues
,
if
they
bée
not
hindered
:
and
as
the
feathers
do
grow
vpon
Birds
,
Therefore
according
to
the
opinion
of
these
,
it
should
bée
néedefull
most
chiefly
to
beware
of
children
,
that
they
kéepe
no
company
with
the
wicked
,
least
they
should
applye
themselues
to
their
naughtinesse
.
Other
say
that
although
all
this
is
good
,
It
is
very
true
yet
that
he
will
not
worke
so
much
lewdenesse
otherwise
,
as
if
he
were
practised
with
the
vngodly
and
haue
had
time
and
occasion
to
doe
euill
as
much
he
would
.
Wickednesse
therefore
doe
growe
of
themselues
,
and
vertues
must
be
sowen
,
for
oeher-wise
wée
shall
deserue
no
praise
by
them
.
Wherefore
to
haue
vertuous
children
(
as
they
say
)
it
shall
bée
néedefull
,
not
onely
to
beware
of
euill
examples
,
but
also
to
till
continually
their
soules
and
spirites
,
with
sowing
vertues
,
and
this
in
shewing
them
the
beautie
&
comlinesse
of
vertues
:
yea
and
the
riches
and
pleasures
thereoff
,
and
the
meane
how
it
should
bée
gotten
.
It
is
néedfull
also
to
water
them
with
good
examples
,
and
to
drawe
them
forward
with
giftes
,
with
praises
,
with
honour
,
and
with
glorie
.
And
moreouer
it
is
néedefull
to
stop
or
hinder
,
that
their
vitious
concupicenses
doe
not
bud
and
bring
foorth
any
venemous
fruites
of
sinnes
:
which
thing
they
shall
doe
with
shewing
them
the
filthinesse
of
vice
,
the
hurtes
,
reproches
,
dishonours
,
infamies
,
tormentinges
,
miseries
,
and
hell
,
which
vice
will
bring
them
too
,
if
it
be
necessary
also
,
with
threatninges
&
beatings
,
to
withdraw
them
.
Then
séeing
that
in
Adam
we
be
corrupt
,
And
so
likwise
,
howe
much
a
man
is
pertaker
of
diuine
loue
,
godlynes
,
righteousnes
,
or
of
any
other
perfection
of
GOD
,
so
much
it
must
néedes
be
that
hée
is
partaker
of
all
the
rest
.
The
true
vertues
then
doe
beginne
to
bée
in
the
elect
of
GOD
altogether
,
neither
can
the
one
of
them
growe
without
all
the
other
,
although
many
times
when
the
occasion
doth
decay
,
they
are
not
discouered
and
made
manifest
.
And
forasmuch
as
GOD
doth
not
communicate
them
with
vs
,
but
onely
by
meane
of
Christ
,
the
which
is
not
layed
holde
on
,
nor
embraced
of
vs
but
onely
by
fayth
,
therefore
faith
onely
is
that
which
setteth
vs
in
possession
of
Christ
,
of
God
,
and
of
all
his
vertues
.
So
that
,
as
where
there
is
no
light
,
must
of
necessitie
bée
darknesse
,
so
hée
that
hath
no
fayth
,
must
néedes
be
without
vertues
,
and
full
of
all
vices
:
and
like
as
where
the
Sunne
shineth
cannot
bée
darknesse
,
A
true
and
liuely
fayth
worketh
thorough
loue
,
therefore
alwayes
with
charitie
,
and
charitie
is
euer
patient
,
gentle
,
lowly
,
and
accompanied
with
all
other
vertues
.
He
that
hath
fayth
offendeth
neither
God
nor
his
nighbour
,
but
repenting
his
sinnes
with
the
Nyniuites
,
he
obserueth
the
preseptes
of
God
.
Of
fayth
groweth
the
peace
of
the
minde
,
and
of
the
consience
,
of
it
doth
growe
the
contentation
of
the
minde
,
health
lyfe
,
our
righteousnesse
,
Let
vs
laboure
therefore
to
beholde
GOD
,
and
his
perfection
with
a
cleare
and
liuely
lyght
,
in
Christ
crucified
,
in
whom
hée
discouereth
himselfe
in
a
high
degrée
,
so
that
wée
béeinge
taught
of
him
by
fayth
,
and
of
his
diuine
vertues
,
wée
may
render
to
him
all
honour
and
glorie
through
Iesus
Christ
,
our
Lorde
.
Amen
.
¶
How
we
may
honour
God
most
highly
.
Sermon
.
xi
VNTO
God
alone
(
as
Paul
wrote
)
is
due
all
honour
and
glorye
.
Séeing
that
as
all
the
goodnesse
which
we
haue
had
,
haue
,
And
first
,
there
haue
bene
some
which
haue
thought
that
God
is
honoured
most
highly
with
prayer
:
bicause
that
he
which
prayeth
hartely
for
grace
at
the
handes
of
God
,
Wherefore
he
honoureth
him
by
all
meanes
that
he
possibly
can
.
There
haue
bene
also
some
which
haue
sayde
that
Faith
doth
greatly
honour
God
,
bicause
that
he
which
beléeueth
in
a
thing
of
so
great
importaunce
,
as
is
the
saluation
of
the
soule
,
doth
put
his
trust
in
God
,
with
forsaking
all
his
owne
wisedome
and
himselfe
,
and
doth
wholly
commit
himselfe
to
the
gouernaunce
of
God
.
And
I
say
that
it
must
be
marked
and
considered
that
euery
vertue
doth
honour
God
,
otherwise
it
should
not
be
truly
a
vertue
,
and
so
much
the
more
they
hoonour
God
as
they
are
in
themselues
more
perfect
.
Euery
one
that
desireth
to
honour
God
most
highly
,
ought
to
seeke
it
not
by
hauing
one
onely
vertue
,
but
all
:
inasmuch
as
they
be
all
spirituall
sisters
,
indissolubly
vnited
and
knit
together
,
it
is
impossible
that
one
of
them
should
be
possessed
without
all
the
other
.
Euery
person
therfore
,
which
desireth
to
honour
God
perfectly
,
ought
to
labour
diligently
,
not
onely
to
haue
all
,
but
to
haue
in
the
highest
degrée
perfect
vertues
and
to
put
them
in
exercise
.
And
for
that
the
knowledge
of
God
is
the
mother
of
all
vertues
,
whereoff
of
necessitie
they
do
grow
,
and
in
such
sort
depende
,
that
in
vs
can
not
be
any
vertue
,
without
the
knowledge
of
God
:
and
where
that
is
,
must
néedes
be
al
vertues
,
more
or
lesse
perfecte
,
according
to
the
measure
of
the
knowledge
which
they
haue
of
God
.
Therefore
all
those
which
desire
to
honour
God
most
highly
,
and
therby
to
haue
al
vertues
,
in
the
chiefest
degrée
perfect
,
ought
to
labour
to
haue
a
supreme
light
and
spiritual
feeling
of
God
:
forasmuch
as
it
is
not
possible
,
that
anye
shoulde
haue
a
liuely
knowledge
of
the
goodnesse
of
God
,
except
he
loue
him
,
put
his
trust
and
confidence
in
him
,
ascribe
to
him
all
goodnesse
,
commendeth
him
,
giue
him
thanks
,
humbl●th
himselfe
vnt
him
,
is
ready
to
suffer
for
his
honour
&
glory
,
and
lastly
doth
not
praise
&
honour
him
by
all
meanes
that
he
possibly
can
:
yea
it
is
néedfull
,
that
according
as
he
hath
of
God
more
or
lesse
light
,
he
be
in
all
vertues
more
or
lesse
perfect
.
Seing
then
that
to
honor
God
highly
,
we
must
haue
of
his
supreme
light
,
with
humbling
our selues
vnto
God
,
let
vs
beséech
him
that
he
wold
graunt
it
vs
,
so
that
we
may
render
to
him
al
praise
,
honour
and
glory
thorough
Iesus
Christ
our
Lord
.
Amen
.
What
thing
we
ought
to
do
for
to
haue
Faith
,
&
to
grow
,
assure
our selues
,
&
stablish
our selues
,
&
continue
therin
euen
to
the
ende
.
Sermon
.
12.
THere
haue
bene
some
which
being
deceiued
haue
thought
that
beléeuing
was
an
acte
vertuous
&
meritorious
,
therfore
voluntary
:
&
that
Faith
in
vs
depended
in
a
good
part
vpon
our
wils
:
So
that
according
to
their
fantasie
,
for
to
haue
Faith
,
to
grow
and
be
stablished
therein
,
the
determination
of
a
man
&
the
resoluing
of
himself
,
to
be
willing
to
beleeue
auaileth
much
,
which
(
according
to
them
)
is
in
our
power
,
&
those
which
with
greater
vyolence
&
force
of
their
own
wils
do
endeauour
them-selues
to
beleeue
the
truth
which
God
hath
reuealed
vnto
vs
,
haue
the
greater
Faith
(
as
they
say
)
&
are
the
more
stedfast
and
firme
therin
.
But
such
as
these
be
do
deceiue
themselues
,
inasmuch
as
Faith
is
the
gift
of
god
,
Iohn
Baptist
,
Neuerthelesse
,
God
will
that
we
should
doe
,
whatsoeuer
we
could
to
haue
it
,
with
accounting
our selues
alwaies
vnworthie
.
So
that
our
trauayling
to
haue
Faith
,
must
not
be
for
that
we
should
thinke
,
that
we
coulde
merite
it
,
but
bicause
without
it
we
cannot
honour
God
;
therefore
it
is
our
duetie
to
desire
it
,
to
craue
it
of
God
by
grace
,
and
to
assaye
all
meanes
possible
to
obtaine
it
.
Thou
wilt
say
,
and
what
can
we
doe
to
haue
it
?
I
aunswere
and
say
,
that
first
we
ought
to
labour
to
haue
a
certeine
feruent
desire
and
longing
for
Faith
,
without
which
we
cannot
heartely
séeke
for
it
,
nor
craue
it
of
God
.
And
to
haue
this
,
we
must
consider
how
noble
a
thing
Faith
is
,
how
rich
,
fortunate
,
mightie
,
and
needful
to
saluation
:
forasmuch
as
without
it
,
not
only
we
can
not
please
God
,
but
we
be
most
damnable
.
It
should
also
be
néedful
for
the
wicked
to
know
that
they
be
ignoraunt
thereoff
,
for
that
they
appearing
to
haue
it
,
as
it
chaunceth
with
the
Hipocrites
,
superstitious
people
,
and
false
Christians
,
do
not
séeke
nor
desire
it
,
yea
they
do
not
humble
themselues
to
craue
it
of
God
,
&
so
the
godly
ought
to
consider
,
that
their
faith
is
small
,
for
that
a
man
doth
not
breathe
toward
grace
,
inasmuch
as
he
doth
not
come
to
the
knowledge
of
his
miseries
,
and
of
his
weakenesse
to
ease
him selfe
.
And
to
this
ende
serueth
this
consideration
,
that
all
our
strength
is
not
sufficient
to
obtaine
Faith
,
nor
yet
our
wit
,
our
studies
,
nor
the
learning
,
knowledge
,
&
wisdome
of
the
world
,
yea
a
carnal
man
by
his
corrupt
nature
is
most
ready
to
distrust
in
God
,
&
is
so
blinde
,
proude
,
and
affected
to
himselfe
,
that
with
his
foolish
reason
of
an
enuious
Faith
,
not
onely
he
doth
not
goe
vnto
Faith
,
but
maketh
a
bulwarke
against
it
.
¶
Of
the
true
Caball
.
Sermon
.
xiii
.
GOD
vpon
the
mount
Synai
gaue
by
Moses
a
lawe
vnto
the
worlde
,
The
true
Cabal
therefore
consisteth
not
in
charecters
,
in
Images
or
letters
,
wherefore
Moses
could
not
write
it
,
nor
yet
Christ
,
but
it
consisteth
in
possessinge
thorough
fayth
and
in
spirite
Iesus
.
Whereof
bicause
the
Hebrewes
are
ignoraunt
,
therefore
they
be
without
the
true
Caball
.
And
onely
those
which
haue
Iesus
in
their
hearts
,
be
the
true
Cabalistes
,
for
that
they
first
by
knowing
Christ
,
doe
know
all
shinges
,
inasmuch
as
in
him
bée
hidden
al
the
treasures
of
the
wisdome
&
knowledge
of
God
.
Christ
reueleath
vnto
his
friends
al
the
which
he
heard
from
the
Father
,
¶
Of
the
triumph
of
Faith
.
Sermon
.
xiiii
.
THere
is
not
founde
in
the
world
a
more
weak
creature
then
man
when
he
is
without
fayth
:
for
that
not
onely
a
séely
woman
wil
make
him
hir
prisoner
,
so
that
he
cannot
be
master
of
himselfe
,
but
being
a
slaue
also
of
his
immoderate
affectitions
&
passsions
,
shall
euer
be
turmoyled
,
offended
,
disquieted
and
tumnbled
on
the
waueringe
whéele
of
vayne
shaddowes
of
the
worlde
.
So
that
as
a
féeble
and
vnarmed
straunger
,
who
trauayleth
alone
thorough
a
thick
&
darke
woode
,
full
of
most
cruell
wilde
beastes
and
theeues
,
if
he
doth
but
perceiue
a
bough
wagge
,
he
trembleth
for
feare
.
Euen
so
a
man
whilest
that
he
maketh
his
course
in
this
present
life
,
if
he
be
without
faith
,
he
is
afraid
of
euery
thing
,
he
cannot
be
safe
by
any
meanes
,
he
hath
all
the
diuells
for
his
enemyes
,
the
world
,
the
flesh
,
and
himselfe
.
Hée
is
ready
to
distrust
in
God
,
&
in
men
he
ought
not
trust
,
yea
,
he
is
afraide
euen
of
himselfe
,
and
this
bicause
not
hauing
God
by
him
,
he
hath
the
contrarye
,
and
hée
to
whom
God
is
an
enemie
,
Herode
Iohn
Baptist
.
At
the
presence
also
of
the
Apostles
the
Princes
and
chiefe
men
of
the
Iewes
were
amased
.
He
that
is
strong
thorough
Faith
in
God
,
with
Dauid
careth
not
for
worldly
weapons
,
and
with
Christ
passing
safely
thorough
the
midst
of
his
enimies
,
euery
thing
giueth
him
place
,
as
the
multitude
of
Iewes
fell
downe
before
Christ
.
Faith
is
so
mightie
,
that
he
which
is
armed
therewith
,
throweth
to
ground
the
great
Diuel
and
bringeth
his
kingdome
to
nothing
;
¶
Of
the
triumph
of
the
Truth
.
Sermon
.
15.
THe
Truth
is
so
mightie
,
that
not
onely
it
cannot
be
extinguished
nor
ouercome
,
but
preuayleth
alwayes
against
the
enimyes
thereoff
and
triumpheth
aboue
all
things
.
First
it
is
so
ful
of
force
and
strength
,
that
not
only
it
cannot
be
extinguished
:
it
may
well
behidden
for
a
time
,
but
it
is
neuer
brought
to
confusion
.
If
it
might
be
that
in
the
world
were
no
Faith
,
that
Charitie
were
quenched
,
Iustice
diminished
,
Hope
quyte
dead
,
and
all
other
vertues
brought
to
naught
,
yet
it
were
not
possible
that
truth
should
faile
,
inasmuch
as
,
if
a
matter
hath
bene
once
true
,
it
must
néedes
be
that
it
be
euer
after
true
,
for
that
it
hath
bene
a
certeine
time
truth
,
it
is
néedful
&
necessary
that
it
be
truth
euer
after
,
neither
can
it
be
contrary
by
any
meanes
.
If
thou
hast
committed
an
offence
,
it
will
alwayes
be
that
thou
hast
committed
it
,
&
it
wil
neuer
be
possible
,
that
it
shall
be
by
thée
vndone
:
&
so
likewise
,
if
thou
hast
done
a
vertuous
deede
,
(
it
must
be
considered
that
we
take
heed
of
vitious
déeds
)
&
exercise
our selues
in
works
of
vertue
.
Truth
then
is
without
defect
,
But
GOD
so
much
the
more
encreasing
them
,
made
also
more
famous
the
glorye
of
Christ
:
And
forbicause
hée
could
not
by
this
meane
obteine
his
entent
,
be
sought
yet
to
hinder
the
incarnation
of
the
worde
,
by
causing
all
the
male
children
of
the
Hebrewes
to
be
slayne
,
but
GOD
in
sauing
Moses
who
delyuered
the
people
from
Pharaos
bondage
with
so
greate
signes
,
Anna
,
Symion
,
discouered
him
to
bée
the
Sauiour
of
the
world
.
Herode
persecuted
him
euen
to
the
death
,
and
hée
then
in
giuing
spirituall
lyfe
to
the
innocent
,
shewed
himselfe
to
be
the
lyfe
of
the
worlde
.
Sathan
deuised
that
Iohn
Baptyst
should
be
in
great
reputation
and
reuerence
with
the
Hebrewes
for
to
darken
the
glory
of
Christ
,
and
then
it
came
to
passe
,
that
not
onely
Saint
Iohn
magnified
Christ
,
with
saying
,
Also
howe
much
the
more
they
sought
to
put
downe
his
myracles
,
so
much
the
more
they
came
to
lyght
.
At
last
they
deuised
with
murmurings
,
backbitinges
,
infamyes
,
with
slaunders
,
false
accusations
,
and
witnesses
,
with
wicked
iudgements
,
with
abuses
,
beatinges
,
with
settinge
him
at
naught
,
as
rybalde
,
and
with
hanginge
him
vppon
the
Crosse
betwéene
two
théeues
,
as
the
principal
and
last
they
thought
with
so
shamefull
a
death
to
extinguishe
all
his
fame
,
They
buryed
him
with
sealing
vp
the
Sepulchre
,
and
watchinge
it
,
but
thereby
they
made
his
resurrection
so
much
the
more
meruaylous
,
and
glorious
.
They
corrupted
the
Souldyers
with
money
,
to
the
intent
they
might
saye
that
hée
was
not
risen
agayne
,
but
that
his
Disciples
had
taken
awaye
his
bodye
,
and
CHRIST
shewed
himselfe
to
his
Disciples
risen
againe
.
And
lastly
,
when
they
had
sought
with
all
theyr
power
to
subdue
him
,
then
was
hée
glorious
ascended
into
Heauen
.
And
for
that
they
coulde
not
persecute
him
any
more
in
the
flesh
,
therefore
they
beganne
to
persecute
him
in
his
elect
,
with
whome
hée
was
still
abidinge
with
his
spirite
,
And
lastly
,
when
the
Iewes
,
bicause
they
woulde
hide
the
truth
of
the
Gospell
,
chased
the
Apostles
out
of
Iewrye
,
then
was
it
that
they
beganne
to
preache
thorough
out
all
the
world
.
And
albeit
in
euery
place
they
were
gaynesayde
and
forbidden
,
yet
the
worlde
coulde
not
withstande
the
wisedome
giuen
by
God
to
his
Apostles
.
And
lastly
,
howe
much
the
more
Tyrauntes
dyd
séeke
to
extinguish
and
deface
the
truth
of
the
Gospell
,
Finally
,
the
Antechristians
,
as
those
which
be
aboue
all
others
the
greatest
enemyes
of
Christ
,
haue
deuised
with
all
possible
craft
,
subtiltie
,
peruersnesse
,
malice
,
deceite
,
and
strength
,
to
hide
and
quench
out
the
cléere
lyght
of
the
Euangelicall
truth
,
and
this
with
their
such
false
doctrines
,
humayne
inuentions
,
and
diuellish
,
approued
with
wonders
(
wrought
therefore
as
Paul
sayth
)
by
Sathan
,
And
furthermore
they
haue
laboured
to
bring
to
naught
the
fayth
of
Christ
,
with
al
dishonestie
,
simonie
,
extortion
,
treasons
,
hatreds
,
partialitie
,
warres
,
and
sinnes
of
the
worlde
.
So
that
not
many
yeares
since
,
there
was
none
vppon
earth
that
had
a
true
fayth
in
Christ
.
Notwithstanding
,
Séeing
then
that
Christ
who
is
truth
,
not
onely
is
inuinsible
in
himselfe
and
in
his
elect
,
but
vanquisheth
,
ouercommeth
,
and
triumpheth
ouer
all
:
Let
vs
indeuour
our selues
to
embrace
him
with
a
supreme
fayth
for
our
owne
,
and
to
haue
him
continually
in
our
heartes
,
so
that
preuaylinge
agaynst
all
the
enimyes
of
GOD
,
wée
maye
render
to
our
eternall
Father
all
honour
,
and
glorye
,
thorough
Iesus
Christ
our
Lorde
.
Amen
.
¶
Of
the
meane
how
to
bring
to
a
vnitie
all
Faithes
,
Religions
,
and
Sectes
,
and
chiefly
the
Papistes
with
the
Protestants
.
Sermon
.
xvi
.
LIke
as
there
is
not
founde
in
the
worlde
any
thing
,
which
is
in
it selfe
more
honest
,
rich
,
mery
,
and
fortunate
,
to
God
more
acceptable
,
and
to
vs
more
profitable
,
then
true
concord
,
vnitie
and
peace
:
so
also
there
is
not
found
any
thing
which
is
in
it selfe
more
blame-worthy
,
miserable
,
and
vnhappie
,
which
more
doth
displease
God
,
&
is
to
vs
more
hurtfull
then
discord
,
disunion
,
discention
,
&
warre
,
all
which
albeit
be
wicked
,
yet
those
which
be
of
faith
,
be
so
much
the
more
wicked
,
as
that
they
be
matters
of
the
more
importaunce
,
and
as
the
persecutions
which
by
them
are
made
,
by
béeing
made
vnder
a
forme
or
coulour
of
goodnesse
,
be
more
cruell
and
durable
.
It
is
true
that
those
things
which
the
false
Christians
,
and
especially
the
Papistes
doe
to
the
true
bretheren
and
members
of
Christ
,
be
more
cruell
,
inasmuch
as
they
be
more
repugning
against
the
truth
,
They
be
also
,
not
onely
enimies
and
that
ciuill
enimies
,
but
familyar
and
inward
enimies
,
therefore
the
worst
.
Which
thing
considering
with
my selfe
and
seing
that
in
the
world
,
especially
in
this
our
age
,
there
be
so
manye
faithes
,
opinions
,
sectes
,
heresies
,
religions
,
diuers
rights
,
lawes
,
rules
and
sorts
of
lyuing
,
wherefore
so
great
dissentions
,
discordes
,
enmities
,
hatreds
,
infamies
and
persecutions
,
I
went
on
thinking
how
there
might
be
anye
meane
to
vnyte
all
men
together
,
in
a
vniforme
true
Faith
and
Religion
.
And
although
some
haue
proued
and
sought
to
doe
the
selfe
same
thing
and
could
not
,
I
did
not
therefore
dispayre
,
knowing
that
God
with
his
grace
can
doe
this
&
a
greater
matter
:
and
so
much
the
rather
for
that
I
know
,
that
lyke
as
it
is
necessary
that
those
which
come
to
an
agréement
about
the
principles
of
a
science
,
do
agrée
also
about
all
conclusions
whereon
the
first
principle
do
depende
:
so
it
must
néedes
bée
that
they
who
agrée
about
the
principles
of
Faith
,
do
agrée
also
in
al
other
things
necessary
to
saluation
.
And
for
that
I
sée
that
all
persons
in
the
world
,
not
onely
Christians
,
but
Iewes
,
Turkes
,
Pagans
,
and
all
the
sectes
that
be
founde
,
doe
agrée
in
the
first
and
chiefe
poynt
of
true
Religion
,
wheron
dependeth
all
our
saluation
that
is
in
beléeuing
in
God
,
as
if
any
of
them
were
asked
he
would
so
saye
:
Wherefore
I
am
of
opinion
not
onely
that
it
were
possible
,
but
easie
to
vnyte
all
persons
in
a
true
Faith
,
and
I
meruaile
greatly
how
it
were
possible
,
that
they
should
all
beléeue
in
the
selfe
same
God
,
and
were
notwitstanding
so
much
differing
and
contrary
in
beléeuing
other
things
necessary
to
saluation
:
&
so
much
the
more
I
meruaile
of
false
Christians
,
inasmuch
as
I
sée
,
that
(
as
they
say
)
they
not
onely
beléeue
in
God
,
but
in
Christ
.
And
moreouer
allowing
the
selfe
same
holy
Scriptures
,
they
all
confesse
to
beléeue
that
,
which
is
conteined
in
the
Apostles
Crede
.
But
going
further
in
waighing
well
the
matter
,
I
haue
séene
cléerely
&
manifestly
,
that
not
onely
the
Iewes
,
Turkes
,
&
Infidels
,
but
the
Papists
do
not
beléeue
in
truth
any
of
the
Articles
of
the
Faith
,
do
not
beléeue
in
Christ
,
nor
in
God
,
&
further
also
I
say
,
that
they
know
not
God
,
in
such
sort
as
is
necessary
to
know
him
.
They
haue
in
déede
a
certeine
idle
barreine
and
dead
opinion
of
God
,
and
a
certeine
obscure
knowledge
,
but
it
is
none
such
as
sufficeth
to
saluation
.
A
body
may
haue
some
lyght
of
God
,
In
Christ
therefore
alone
is
God
reuealed
,
with
his
so
great
goodnesse
and
grace
,
that
he
draweth
vs
vnto
him
more
effectuallye
then
the
worlde
,
so
that
despising
our selues
,
with
all
our
earthlye
thinges
and
pleasures
,
we
goe
to
the
glory
of
God
.
And
then
we
know
and
féele
God
,
not
onely
for
his
respecting
vs
,
as
our
benefactour
,
and
one
who
is
good
vnto
vs
,
but
much
rather
absolutelye
,
as
béeing
good
in
himselfe
,
and
so
also
wée
loue
him
with
a
sincere
and
pure
loue
.
Now
forasmuch
as
Christ
is
he
who
hath
made
manifest
vnto
the
world
the
vnspeakeable
name
of
God
,
The
Papistes
also
,
although
they
saye
that
they
beléeue
,
to
be
saued
thorough
CHRIST
,
yet
the
beléeue
not
wholely
to
bée
saued
thorough
him
,
but
in
parte
,
and
partly
by
theyr
owne
woorkes
.
Not
hauing
or
accounting
therefore
Christ
for
any
theyr
righteousnesse
and
saluation
,
they
know
him
not
so
as
they
ought
to
knowe
him
to
bée
theyr
Sauiour
.
It
must
therefore
néedes
bée
sayde
,
forasmuch
as
they
know
not
Christ
,
that
they
know
not
God
.
And
for
that
they
know
neither
God
nor
Christ
,
it
must
néedes
be
concluded
that
they
beléeue
not
in
truth
,
neither
in
the
one
nor
in
the
other
:
whereoff
doth
necessarily
followe
,
that
they
beléeue
not
anye
article
necessary
to
saluation
.
All
those
therefore
be
deceiued
,
who
willing
to
vnite
and
knitte
in
one
accorde
all
sectes
in
one
true
fayth
,
doe
cease
to
drawe
men
vnto
the
true
knowledge
and
Faith
of
Christ
and
of
GOD
,
and
doe
labour
to
vnite
and
ioyne
them
togeather
in
outwarde
woorkes
and
Ceremonies
,
in
as
much
as
the
true
knowledge
and
fayth
in
Christ
,
importeth
all
.
So
that
he
which
hath
that
,
of
necessitie
is
a
good
Christian
,
&
he
that
is
ignorant
thereoff
,
albeit
he
did
al
good
works
possible
to
be
done
,
hée
could
not
be
any
other
,
but
an
vngodly
hipocrit
.
If
wée
desire
then
that
people
might
be
vnited
together
in
the
true
Faith
,
let
vs
labour
to
draw
them
to
the
knowledge
of
Christ
,
and
let
vs
pray
God
,
to
giue
them
lyght
,
so
that
by
him
we
may
altogether
,
render
to
the
Father
all
praise
,
honour
and
glory
,
Amen
.
How
that
the
greater
part
of
those
that
thinke
themselues
Christians
,
in
truth
are
none
.
Sermon
.
17.
IT
is
séene
by
experience
,
that
the
desire
to
doe
a
thing
helpeth
much
to
the
dooing
thereoff
.
When
a
scholemaster
hath
made
a
willingnesse
to
learne
to
come
vnto
his
schollar
,
he
hath
done
that
which
is
most
necessary
and
hard
.
And
bicause
I
am
desirous
that
euery
one
should
be
a
good
Christian
,
&
I
know
that
it
were
greatly
profitable
that
men
were
willyng
:
inasmuch
as
if
one
desire
to
become
good
,
he
commendeth
himselfe
to
God
,
and
goeth
on
séeking
by
all
meanes
and
wayes
that
he
possibly
can
for
to
be
good
.
But
for
bicause
he
can
not
hartely
desire
to
be
a
good
Christian
,
if
hée
knoweth
not
how
to
discerne
of
a
Christian
,
yea
this
is
one
of
the
causes
why
there
be
so
few
good
Christians
,
for
that
euery
body
thinketh
himselfe
to
be
one
,
therfore
they
be
not
chaunged
,
so
they
doe
interprete
after
their
owne
fashion
.
The
not
desiring
it
therefore
groweth
of
this
,
that
we
séeme
to
our selues
Christians
,
although
wée
bée
not
:
Wherefore
I
haue
thought
it
expedient
to
show
that
good
Christians
are
fewe
,
bicause
that
he
which
is
none
,
doth
yet
acknowledge
himselfe
to
be
.
Mine
enterprise
is
great
and
difficult
,
that
I
should
goe
about
to
perswade
that
Christians
are
but
very
few
:
not
for
bicause
I
haue
not
on
my
side
most
lyuely
and
strong
reasons
,
but
for
that
a
matter
is
hardly
perswaded
which
is
displeasaunt
vnto
men
.
If
I
wold
proue
that
euery
one
who
is
baptised
is
a
good
man
,
it
should
be
an
easie
matter
for
me
to
do
,
for
euery
body
woulde
conclude
my
reasons
,
although
they
were
without
any
foundation
:
forasmuche
as
he
that
speaketh
a
gratefull
and
pleasaunt
thing
,
is
readily
allowed
.
But
to
proue
that
they
be
no
Christians
,
I
know
that
I
shall
haue
a
great
resistaunce
.
Many
there
be
which
confesse
Christ
with
their
mouthes
,
but
fewe
with
their
heart
,
so
that
very
fitly
their
euill
workes
will
confirme
and
further
myne
indissoluble
reasons
.
There
be
found
two
sortes
of
fayth
,
one
purchased
,
an
other
inspired
.
A
purchased
fayth
is
that
whiche
is
found
in
all
those
that
were
baptised
in
their
youth
,
which
beléeue
in
Christ
,
bicause
they
haue
ben
so
taught
by
their
parents
,
&
bicause
they
sée
others
beléeue
so
,
and
especially
those
that
haue
ben
accounted
learned
,
wise
,
and
holy
,
yea
,
the
Church
the
which
they
thinke
cannot
erre
,
and
that
it
is
guyded
by
the
holy
Ghost
.
They
haue
also
an
opinion
that
the
holy
Scriptures
be
giuen
by
God
for
a
confirmation
of
their
fayth
,
&
likewise
the
myracles
,
&
bicause
it
hath
bene
so
perswaded
them
with
many
probable
reasons
,
therfore
they
be
come
into
an
opinion
of
fayth
of
the
matters
of
Christ
,
and
this
,
the
sooner
bicause
they
haue
ben
ready
to
beléeue
,
or
rather
there
haue
bene
some
which
knewe
how
easily
to
perswade
them
.
But
now
this
is
no
fayth
inspired
,
but
a
purchased
fayth
,
albeit
it
be
of
things
supernatural
,
for
bicause
they
haue
theroff
but
only
an
humane
opinion
:
so
much
they
beléeue
,
as
hath
ben
perswaded
them
with
probable
reasons
,
and
as
much
as
their
weake
and
blinde
reason
is
capable
off
.
And
their
faith
(
forasmuch
as
it
is
purchased
)
is
lyke
vnto
that
which
the
Turkes
haue
of
Mahumet
:
their
beléeuinge
,
is
of
lyke
sort
,
for
that
they
likewise
haue
ben
so
taught
of
their
parents
:
they
sée
those
also
which
they
account
learned
,
wise
and
holy
,
to
beléeue
so
:
they
thinke
that
their
heades
or
chiefe
men
and
their
Church
cannot
erre
,
and
that
they
be
gouerned
and
inspired
by
God
.
And
that
their
Alcorane
is
a
diuine
thing
and
confirmed
with
many
myracles
,
they
sée
as
great
men
beléeue
it
as
they
be
,
and
likewise
by
other
apparaunt
reasons
,
they
be
come
into
that
opinion
and
fayth
.
So
that
if
they
had
bene
borne
and
brought
vp
among
Christians
,
they
would
beléeue
as
we
doe
:
likewise
Christians
who
haue
none
other
but
a
puhchased
fayth
,
if
they
had
bene
borne
and
brought
vp
among
Turkes
,
they
would
beleue
as
they
beléeue
.
Wherefore
both
the
one
&
also
the
other
,
in
this
respect
,
is
a
humane
opinion
,
although
theirs
bee
of
false
thinges
,
and
ours
of
true
.
Now
therefore
this
opinion
is
not
sufficient
to
be
a
good
Christian
,
and
to
come
to
saluation
,
inasmuch
as
,
this
is
an
obscure
fayth
,
full
of
darkenesse
,
vnstéedfast
,
which
alwayes
wauereth
,
stackereth
,
and
doubteth
,
it
séeth
not
the
truth
with
a
cléere
and
supernaturall
lyght
,
it
is
a
barren
fayth
,
vnfruitefull
,
colde
,
idle
,
earthly
,
carnall
,
humaine
,
purchased
and
dead
,
which
standeth
with
euery
great
sinne
,
wherfore
is
not
sufficient
to
saue
vs
.
And
if
it
were
,
then
euery
wicked
Christian
woulde
be
saued
,
yea
,
euen
the
Diuells
,
inasmuch
as
they
beléeue
that
God
is
Almightie
,
that
he
hath
made
the
worlde
,
that
Christ
is
his
sonne
conceiued
by
the
holy
Ghost
,
borne
of
the
Virgin
Mary
,
crucifyed
,
dead
and
the
rest
of
the
Articles
.
Yea
,
to
speake
of
a
purchased
fayth
,
they
haue
more
then
we
.
Wherefore
this
fayth
is
not
the
which
maketh
any
person
a
Christian
in
truth
,
but
maketh
him
onely
a
masking
Christian
.
But
there
is
found
an
other
fayth
,
which
commeth
downe
from
heauen
,
altogeather
diuine
,
supernaturall
,
cléere
,
full
of
lyght
,
burning
,
zealous
,
liuely
,
and
working
,
which
is
the
gift
of
GOD
,
and
dwelleth
not
idle
in
any
,
as
many
haue
sayde
:
it
is
a
cléere
lyght
and
supernaturall
,
which
sheweth
the
diuine
and
reuealed
truth
,
Humaine
fayth
maketh
men
superstitious
,
wheras
diuine
fayth
maketh
them
sincere
,
simple
,
and
pure
.
Humane
fayth
is
lyke
a
painted
flame
of
fire
,
it
shineth
not
,
giueth
no
light
,
burneth
not
,
maketh
no
flame
.
But
an
inspired
fayth
is
a
fierie
and
diuine
light
,
whiche
burning
doth
kindle
&
giue
light
.
Wherefore
Christ
sayde
of
Saint
Iohn
,
that
he
was
a
shininge
and
burninge
lyght
.
A
purchased
fayth
kéepeth
scilence
,
although
it
séeth
God
dishonoured
,
Séeing
that
a
purchased
fayth
doth
not
pacifie
the
conscience
,
those
that
be
such
continue
alwayes
with
a
thousande
prikes
:
but
an
inspired
fayth
maketh
quyet
for
that
it
maketh
the
person
certeyne
of
the
remission
of
sinnes
.
Likwise
a
purchased
fayth
doth
not
make
the
minde
quyet
,
but
such
be
euer
full
of
doubtfull
cares
,
pensiuenes
,
feares
,
suspitions
,
vaine
hopes
and
passions
.
But
the
diuine
fayth
maketh
quiet
,
for
that
it
maketh
a
man
féele
the
so
great
bountifulnesse
of
God
,
that
he
is
certeine
that
God
is
his
father
,
and
that
he
hath
a
most
special
care
of
him
.
Also
a
purchased
fayth
maketh
not
a
man
so
ioyfull
and
happie
,
as
an
inspired
fayth
doth
,
which
maketh
him
to
reioyce
,
to
sing
&
leape
with
an
vnspeakable
ioy
,
&
this
thorough
the
great
goodnesse
which
he
féeleth
in
God
.
Humane
faith
doth
not
mortifie
the
affections
,
as
diuine
faith
doth
,
the
which
bicause
it
maketh
thée
tast
the
great
goodnesse
of
God
,
&
to
féele
that
thou
art
his
sonne
&
heire
,
maketh
thée
dispise
all
worldly
pleasures
,
honours
,
dignities
,
&
all
fraile
riches
.
A
purchased
fayth
also
doth
not
gouern
and
strenghthen
thée
against
persecutions
,
infirmities
and
aduersities
,
yea
,
it
maketh
vs
féeble
and
fainte
,
and
the
diuine
fayth
maketh
more
strong
,
If
a
great
multitude
of
arrowes
were
shotte
at
a
man
,
and
hée
with
a
Target
or
Buckler
defended
them
all
off
,
thou
mast
perceiue
that
that
is
a
good
Buckler
:
but
if
the
arrowes
passe
thorough
and
goe
into
the
mannes
heart
,
thou
wilt
say
that
the
Buckler
must
néeds
be
made
of
paper
,
or
such
like
trash
.
So
lykewise
those
that
haue
the
shield
of
Faith
inspired
,
are
defended
from
all
the
arrowes
of
the
iniuryes
of
the
world
,
they
come
not
néere
their
hearts
,
they
know
thorough
Faith
that
so
it
pleaseth
God
to
haue
it
,
¶
If
it
be
possible
that
in
euery
honest
estate
,
men
may
be
perfect
Christians
,
or
not
.
Sermon
.
18.
IT
is
not
possible
that
a
man
should
bée
actuallye
an
adulterer
,
vsurer
,
a
proude
person
,
an
Idolater
,
or
any
other
sinne
repugning
against
the
diuine
grace
and
holy
Ghost
,
and
yet
a
perfect
Christian
,
but
it
is
possible
that
a
man
in
any
estate
not
resisting
agaynst
a
liuely
Fayth
,
Hope
,
and
Charitie
,
and
against
other
Christian
vertues
,
may
be
most
perfect
.
It
is
possible
then
that
whether
a
man
be
young
,
olde
,
féeble
,
strong
,
hayle
,
sick
,
learned
,
vnlearned
,
man
,
woman
,
rich
,
poore
,
frée
,
bonde
,
marryed
,
vnmarryed
,
noble
,
ignoble
,
Prince
,
priuate
person
,
Master
,
Scholler
,
prelate
,
Captain
,
Souldier
,
Iudge
,
Aduocate
,
Procurator
,
Notarie
,
Gentleman
,
Merchant
,
Artificer
,
Shepheard
,
Plow-man
,
&
lykewise
in
any
other
honest
estate
,
and
a
perfect
Christian
.
Which
thing
also
I
say
of
women
,
and
the
reason
is
this
,
for
that
goodnesse
&
stubburnenesse
,
and
likewise
the
chiefest
perfection
&
vngodlynesse
,
consist
not
in
the
lyke
outward
matters
,
accidentall
,
and
indifferent
,
which
may
bée
found
in
the
good
and
in
the
wicked
,
in
the
perfect
and
in
those
which
are
most
euill
,
and
be
vsed
in
the
honour
and
dishonour
of
God
:
but
consisteth
in
hauing
a
liuely
faith
in
Christ
,
in
féeling
liuely
his
great
benefite
,
and
the
excessiue
loue
of
the
father
manifested
vnto
vs
in
the
death
of
his
déere
&
only
begotten
sonne
,
by
whose
meanes
he
hath
saued
vs
,
adopted
vs
for
his
sonnes
,
made
vs
his
heires
,
&
brothers
&
members
of
Christ
,
thorough
his
liuely
faith
,
supernaturall
light
,
&
spiritual
knowledge
of
the
goodnes
&
mercy
of
God
,
groweth
in
vs
,
Fayth
,
Hope
,
Charitie
,
humilitie
,
patience
,
loue
of
our
neighbour
,
mortifying
of
our selues
,
&
all
other
true
substantial
Christian
vertues
:
wherefore
it
is
necessary
,
that
according
to
the
measure
of
faith
,
&
of
the
light
which
we
haue
of
god
,
by
the
meanes
of
Christ
,
we
be
more
or
lesse
perfect
in
all
vertues
.
And
so
by
the
contrarye
,
there
is
nothing
so
high
,
so
noble
and
famous
,
in
the
sight
of
the
world
,
Doest
thou
not
sée
that
this
is
a
temptation
of
the
Diuell
,
which
would
bereaue
thée
of
a
true
,
godly
,
and
very
perfect
Christian
Religion
,
woulde
robbe
thée
of
Charitie
,
and
of
Christ
,
and
would
cause
thée
to
departe
from
thy
vocation
which
GOD
hath
appoynted
,
¶
Of
the
foolishnesse
of
those
that
be
gouerned
with
the
prudence
and
wisedome
of
the
world
:
and
of
the
wisedome
of
those
that
be
guyded
with
the
prudence
and
wisedome
of
God
.
Sermon
.
19.
THere
is
found
in
the
worlde
a
prudence
and
wisedome
which
is
carnall
,
profane
,
humane
and
diuelish
:
and
an
other
that
is
spirituall
,
holy
,
Angelicall
,
and
diuine
.
Of
the
first
Paul
maketh
mention
,
wheras
he
sayed
.
Be
you
not
wise
in
your
owne
opinions
.
And
likewise
when
he
sayd
,
that
the
wisedome
of
this
world
was
foolishnesse
before
God
,
But
carnall
wisedome
and
prudence
,
as
that
which
hath
small
lyght
and
a
feeble
discerning
,
openeth
not
the
eyes
vnto
God
,
but
vnto
the
worlde
and
to
the
commodities
thereoff
,
which
it
accounteth
to
be
the
latter
ende
of
all
things
:
and
if
it
sometimes
hath
respect
vnto
God
,
that
is
a
farre
off
,
and
vnperfectly
:
it
cannot
fixe
stedfastly
the
eyes
vppon
God
,
nor
account
him
for
his
last
end
,
but
it
is
offended
at
his
great
lyght
,
is
constrained
to
holde
downe
the
face
and
to
get
it
away
with
the
Bats
flying
about
into
the
darke
&
inextricable
dennes
of
the
vayne
shadowes
of
the
worlde
,
with
seeking
to
rest
in
them
,
so
that
he
cannot
vse
God
as
his
Lord
,
but
séeketh
for
his
owne
gayne
to
vse
and
to
serue
that
,
as
though
the
other
wisedome
were
a
thing
lytle
worth
:
Like
as
is
seene
by
experience
in
carnall
men
,
which
loue
not
,
come
not
neere
,
esteeme
not
,
feare
not
God
but
for
their
owne
lucre
.
They
respect
therefore
humaine
wisedome
,
and
holding
theyr
eyes
open
and
fixed
not
vppon
God
,
who
is
in
truth
our
last
ende
and
refuge
,
but
vpon
pleasures
,
treasures
,
honours
&
other
benefites
of
the
world
,
it
must
necessarily
be
sayd
,
that
as
a
man
shoulde
be
a
very
foole
,
if
when
he
woulde
goe
into
the
East
partes
,
should
choose
for
his
guyde
one
that
would
conduct
him
into
the
West
,
lykewise
those
be
fooles
,
which
béeing
desirous
to
goe
vnto
God
and
to
felycitie
,
which
is
not
founde
but
in
him
alone
,
doe
choose
to
lyue
and
to
bée
gouerned
after
carnall
prudence
and
wisedome
.
But
manye
will
saye
:
Wouldest
thou
not
that
wée
shoulde
profite
our selues
with
that
humaine
prudence
and
wisedome
which
GOD
hath
giuen
vs
,
at
the
least
yet
in
worldlye
thinges
?
thinkest
thou
that
GOD
woulde
haue
giuen
it
vs
,
if
it
had
not
bene
good
for
some
thing
?
it
is
not
now
to
be
thought
that
God
hath
giuen
it
vs
in
vayne
.
Doest
thou
thinke
that
wée
woulde
lyue
by
chaunce
,
and
not
gouerne
our selues
according
to
the
wisedome
that
God
hath
giuen
vs
?
surelye
wée
maye
not
deale
so
foolishly
.
Now
to
such
as
these
be
I
aunswere
and
saye
,
that
if
carnal
wisdome
wer
of
God
,
it
should
not
so
be
condempned
in
the
holy
Scriptures
as
it
is
:
wherefore
it
must
néedes
be
sayd
,
that
it
is
naught
and
diuelish
.
And
what
is
carnal
wisdome
els
,
but
the
ignoraunce
of
God
,
therfore
sinne
?
&
it
is
not
onely
the
ignorance
of
God
,
but
also
the
ignorance
of
creatures
,
which
if
they
knew
him
,
he
néede
not
so
be
shewed
forth
vnto
vs
for
to
be
our
last
ende
as
he
is
,
we
would
not
so
be
perswaded
to
séeke
&
enioy
this
wisdome
as
we
do
,
without
hauing
respect
to
the
honor
of
God
.
Knowest
thou
what
prudence
&
wisdom
that
is
which
God
giueth
,
and
is
commended
in
the
holy
scriptures
,
it
is
that
which
guyding
vs
,
we
sée
God
,
to
be
God
,
&
our
last
ende
,
&
the
creatures
to
be
creatures
,
and
by
due
meanes
do
serue
to
the
honour
of
God
,
as
is
spirituall
prudence
and
wisdome
to
doe
.
I
say
not
then
that
men
should
lyue
by
chaunce
,
but
I
say
that
in
all
theyr
lyfe
,
in
all
their
actions
&
workes
,
euen
in
worldly
things
they
ought
to
haue
God
alwayes
before
theyr
eyes
,
and
to
order
all
their
lyfe
to
his
honour
and
glorye
,
so
that
although
one
would
purchase
him
apparell
or
any
other
worldly
commoditie
,
he
ought
not
to
desire
it
,
but
so
as
he
might
vse
it
to
the
glory
of
God
,
he
ought
not
to
séeke
it
,
but
with
honest
and
iust
meanes
,
without
dishonouring
God
in
any
wise
:
Lyke
as
he
doth
that
is
gouerned
&
guyded
with
the
wisedome
of
God
.
But
they
that
bée
guyded
with
worldly
wisdome
,
locking
their
eyes
against
the
glory
of
God
,
and
fixing
them
vpon
worldly
thinges
,
with
all
craft
,
subtiltie
,
malice
,
deceipts
,
treason
,
extortion
,
vsury
,
rauening
,
vyolence
,
&
by
al
other
meanes
possible
,
which
may
turne
to
their
gaine
,
without
hauing
any
litle
respect
to
the
honour
of
God
,
do
séeke
to
haue
&
to
vse
things
,
not
to
the
glory
of
God
,
but
to
their
own
benefit
.
It
is
manifest
therfore
that
such
wisedome
as
this
is
,
is
not
of
God
,
bicause
it
is
euill
and
diuelish
:
and
God
would
,
that
it
should
vtterly
be
lefte
.
But
I
would
thou
shouldest
vnderstande
,
that
those
which
be
gouerned
with
humaine
wisedome
,
be
fooles
,
not
onelye
for
bicause
they
forsake
to
be
guyded
on
the
contrarye
,
respecting
the
ende
,
but
also
respecting
the
meanes
:
inasmuch
as
although
one
woulde
,
with-out
hauing
anye
respecte
vnto
GOD
,
make
him-selfe
happye
in
this
world
by
such
meanes
as
he
can
,
he
ought
not
in
anye
wise
be
guyded
after
humane
and
carnall
wisedome
:
bicause
it
is
so
blinde
,
frantike
and
foolish
,
that
not
onelye
thou
canst
not
know
how
to
finde
the
due
meanes
,
but
contrariwise
it
will
make
thée
most
miserable
,
euen
in
things
of
the
world
.
And
that
this
is
true
,
put
case
thou
finde
a
man
who
hath
no
Religion
,
and
that
is
as
it
were
a
beast
,
beleeueth
not
that
there
is
found
any
God
nor
other
lyfe
.
Now
in
such
a
case
,
if
this
man
would
make
himselfe
happy
in
this
present
life
,
he
must
liue
after
the
fashion
of
brute
beastes
,
with
taking
day
by
day
,
all
those
pleasures
that
hée
could
obtaine
,
without
fainting
therefore
,
and
not
to
thinke
of
the
time
to
come
in
any
wise
:
for
that
,
immediately
when
this
man
would
begin
to
héede
that
,
to
heape
vp
,
and
make
gardeines
in
the
aire
,
with
that
his
carnall
wisedome
,
he
should
enter
into
a
thousand
cares
,
pensiuenesse
,
thoughts
,
trauailes
,
feares
,
suspitions
,
hatreds
,
passions
,
torments
,
miseryes
and
hellishnesse
;
and
so
he
should
he
most
miserable
,
not
onely
by
béeing
without
God
,
but
also
by
being
ignorant
of
himselfe
,
with
his
owne
proper
wisedome
,
of
the
small
felicitie
which
he
might
haue
in
this
life
,
in
such
sort
as
other
liuing
creatures
haue
.
So
that
I
iudge
,
that
if
religion
be
taken
away
from
man
,
it
were
better
for
him
to
be
a
beast
,
then
a
man
with
wisedome
.
Humane
wisedome
then
,
as
that
which
is
diuelish
and
most
euill
,
can
not
but
hurt
a
man
,
in
what
estate
so
euer
it
possesseth
him
.
That
was
it
which
béeing
figured
by
the
Serpent
,
caused
the
first
parents
to
loose
their
happy
and
blessed
estate
.
Wherefore
they
be
of
all
other
most
foolish
&
miseable
,
who
leauing
the
bridle
in
that
hands
of
a
carnal
wisedome
,
do
commit
themselues
wholly
to
the
wicked
,
pernitious
&
franticke
gouernaunce
there-off
,
although
the
blinde
world
doth
extoll
such
men
for
wise
and
happie
men
.
And
know
that
this
humane
wisedome
is
so
stiffe-necked
,
that
it
cannot
yeelde
it selfe
to
vnderstande
the
truth
which
if
it
could
be
capable
off
,
it
should
no
more
be
carnall
,
but
spirituall
,
so
that
humane
wisedome
is
none
other
but
an
incurable
phrensie
,
&
more-ouer
it
is
so
blynde
of
it selfe
,
that
not
onely
it
hath
taken
in
hande
to
order
the
worlde
,
with
disordering
it
euerye
day
more
and
more
,
but
it
presumeth
to
iudge
and
condempne
euen
God
in
his
workes
,
as
though
it
wer
his
superiour
both
in
wisedome
and
righteousnesse
.
But
wilt
thou
sée
if
it
be
méere
foolishnesse
?
then
thinke
and
consider
,
that
albeit
in
Christ
all
the
treasures
of
the
wisedome
and
knowledge
of
God
doe
consist
,
yet
this
(
as
a
foole
)
will
euen
read
it
to
be
true
in
their
parents
,
saying
that
God
was
madde
and
out
of
his
wittes
:
Christ
,
&
likewise
his
Church
,
neuer
had
,
nor
at
any
time
shall
haue
,
a
greater
enimye
then
this
.
This
humaine
Faith
is
it
that
hath
alwayes
persecuted
grace
,
and
the
Gospell
,
and
with
deuising
euery
daye
new
sortes
of
lyuing
after
the
owne
fantasie
,
hath
filled
the
world
with
superstitions
,
idolatryes
,
sectes
,
heresies
and
wicked
religions
.
And
lastly
that
is
it
which
,
although
it
hath
alwayes
persecuted
the
Sainctes
,
and
hanged
Christ
vppon
the
Crosse
,
yet
in
the
kingdome
of
Antechrist
,
in
shewing
more
wickednesse
then
euer
it
did
,
hath
done
and
doth
the
last
vyolence
.
It
is
therefore
exceeding
foolishnesse
,
miserye
and
wickednesse
,
for
a
man
to
suffer
himselfe
to
be
guyded
thereby
:
Lyke
as
it
is
moste
high
wisedome
,
godlynesse
and
felicitie
,
to
be
gouerned
and
guyded
with
Faith
,
supernaturall
lyght
,
and
spirituall
wisedome
:
forasmuch
as
such
hauing
God
for
their
last
ende
,
goe
vnto
him
happely
by
due
meanes
,
with
vsing
all
creatures
to
his
glory
.
Let
vs
pray
vnto
God
therefore
,
that
he
woulde
giue
vs
of
his
lyght
,
that
he
would
quench
and
put
out
in
vs
all
carnall
wisedome
:
so
that
lyuing
onelye
vnto
him
,
we
may
yéeld
him
all
praise
honour
and
glory
,
thorough
Iesus
Christ
our
Lord
,
Amen
.
The
ende
of
the
Sermons
of
Faith
.
Sermons
of
Hope
.
How
that
the
sinne
of
desperation
is
the
greatest
sinne
that
can
bee
.
Sermon
.
1.
THere
be
found
two
sortes
of
desperation
,
one
most
holye
,
as
when
a
man
despayreth
of
himselfe
,
of
his
owne
strength
,
of
his
owne
cunning
,
prudence
,
wisedome
,
deuise
and
goodnesse
,
distrusteth
himselfe
in
all
his
workes
,
and
of
all
helpe
that
he
can
euer
haue
by
creatures
,
with
putting
his
trust
whollye
in
God
:
now
this
is
a
most
godlye
desperation
.
The
other
desperation
is
altogether
diuelish
and
most
wicked
,
as
when
a
man
distrusteth
and
dispayreth
of
the
helpe
of
God
.
And
this
is
one
of
the
greatest
sinnes
that
can
be
committed
:
forasmuch
as
a
desperate
person
hath
most
wicked
conceits
of
God
,
he
thinketh
that
ther
is
no
God
,
or
that
if
there
be
,
he
cannot
,
or
that
he
knoweth
not
how
to
helpe
him
,
and
if
he
knoweth
how
and
can
,
that
hée
will
not
,
that
he
loueth
him
not
,
that
he
doth
not
fauour
him
,
estéeme
him
,
hath
not
elected
him
,
neither
that
he
hath
a
most
singular
care
of
him
,
yea
hée
thinketh
that
God
is
partiall
,
and
an
acceptor
of
persons
,
that
he
is
his
enimie
,
cruell
and
angry
with
him
,
he
beléeueth
not
that
thorough
Christ
he
is
pacified
with
him
.
And
this
bicause
he
thinketh
that
Christ
hath
no
power
to
satisfie
for
his
sinnes
,
and
if
yet
he
hath
power
,
hée
hath
no
will
to
doe
it
.
A
desperate
person
setting
himselfe
to
striue
against
God
,
as
Cain
did
,
laboureth
to
with-drawe
and
wrest
mercie
from
God
,
or
at
least
so
to
diminish
it
,
that
it
abideth
the
lesser
towardes
him
thorough
his
vngodlynesse
.
And
if
the
desperation
in
Cain
was
a
great
sinne
,
in
vs
it
is
so
much
greater
,
as
that
God
since
that
time
hath
bene
shewed
vnto
vs
with
greater
charitie
,
and
especiallye
in
Christ
vppon
the
Crosse
.
And
what
worser
thing
can
a
man
doe
,
then
to
distrust
of
that
so
great
and
infinite
goodnesse
,
loue
and
mercie
of
God
,
made
manifest
to
vs
most
highly
in
Christ
?
The
sinne
of
desperation
so
much
displeaseth
God
,
that
if
we
should
goe
on
duely
considering
thereof
,
we
shoulde
finde
that
what
great
workes
God
hath
wrought
from
the
beginning
of
the
worlde
euen
vntill
now
,
all
hath
bene
for
to
eleuate
and
drawe
our
Hope
vnto
him
,
and
bicause
that
we
should
not
fall
into
desperation
.
He
hath
created
man
so
noble
,
excellent
and
worthy
,
and
the
worlde
for
to
serue
him
,
to
the
intent
that
men
séeing
themselues
so
loued
of
God
,
they
might
trust
in
him
.
Also
he
suffered
man
to
fall
,
not
onely
bicause
he
should
no
more
trust
in
himselfe
,
nor
in
creatures
,
but
also
bicause
that
comming
in
the
greater
neede
,
he
should
be
of
necessitie
constrayned
to
haue
refuge
to
God
:
and
so
of
him
being
helped
,
approuing
his
fauour
,
might
learne
to
put
his
trust
in
him
.
He
sent
not
also
Christ
immediatly
to
set
him
at
libertie
,
but
would
that
for
a
long
time
he
should
abide
so
,
bicause
that
he
should
first
thoroughly
trye
his
owne
strength
,
and
seeing
that
they
were
not
sufficient
for
him
,
béeinge
altogether
distrusting
in
himselfe
,
might
be
lifted
vp
with
Hope
vnto
God
.
He
chased
him
out
of
earthly
Paradise
,
bicause
the
tasting
of
the
troubles
of
the
world
,
he
might
be
moued
to
recommend
himselfe
vnto
God
,
and
to
trust
in
him
.
When
he
sent
the
floud
&
drowned
the
world
,
he
preserued
those
fewe
in
the
Arke
,
bicause
they
might
learne
to
depend
onely
vpon
God
.
He
confounded
the
languages
,
bicause
that
béeing
disparsed
thoroughout
the
whole
world
,
and
in
euery
part
,
trying
and
féeling
the
diuine
prouidence
&
goodnesse
of
God
,
they
might
put
in
him
all
their
trust
.
He
would
that
those
most
holy
Patriarches
should
be
euer
straungers
&
pilgrimes
amongest
vnknowne
&
enuious
Nations
,
in
perpetuall
daungers
and
necessitie
,
bicause
that
they
might
learne
to
put
confidence
in
God
.
He
would
also
that
his
people
should
be
oppressed
in
Aegypt
,
persecuted
by
Pharao
,
and
that
abiding
in
the
desert
dy
forty
yeares
,
they
should
be
fed
with
Manna
,
bicause
that
experiencing
so
meruaylously
the
goodnesse
of
God
,
they
might
learne
to
distrust
of
the
worlde
,
and
to
trust
in
God
:
he
gaue
them
a
lawe
by
Moses
,
to
the
intent
,
that
by
it
,
men
séeing
their
sins
,
and
that
they
were
not
able
to
obserue
the
same
lawe
,
dispayring
of
themselues
,
might
séeke
theyr
saluation
thorough
Christ
.
To
the
selfe
same
ende
did
God
suffer
them
to
be
destroyed
,
when
they
trusted
to
ouercome
in
battayle
by
their
owne
strength
,
&
alwayes
they
ouercame
if
they
did
put
their
trust
in
God
.
He
commaunded
Iosua
,
that
he
shoulde
kill
all
the
horses
,
&
burne
all
the
chariots
,
which
they
had
taken
from
their
enemies
,
bicause
they
should
haue
no
occasion
to
put
confidence
therein
.
He
also
forbad
Dauid
that
he
should
not
number
the
people
,
bicause
he
might
not
trust
in
the
multytude
.
In
the
meane
time
while
they
were
in
the
land
of
promise
,
he
would
that
his
people
should
be
compassed
about
with
enemies
,
and
alwayes
molested
,
bicause
of
necessitie
they
might
sometimes
be
turned
vnto
God
.
And
lastly
,
sending
his
owne
sonne
,
he
would
,
that
dying
vpon
the
Crosse
,
with
shewing
to
vs
great
loue
,
hee
might
make
satisfaction
for
our
sinnes
;
to
the
ende
,
that
we
might
haue
no
occasion
to
distrust
in
our selues
of
the
great
mercy
of
GOD
:
whereoff
,
who
so
doubteth
,
doth
in
déede
the
greatest
iniury
that
can
be
done
vnto
God
:
in
as
much
as
lyke
as
a
Lorde
hauing
receiued
great
harmes
by
one
of
his
seruaunts
,
and
seeinge
him
iustly
condemned
to
bée
ledde
vnto
execution
,
is
moued
with
such
pitie
towardes
him
,
that
for
to
raunsome
him
,
to
satisfie
for
his
iustice
,
appoyntinge
in
his
place
his
owne
beloued
and
onelye
begotten
sonne
,
caused
him
to
dye
,
and
afterwardes
(
all
this
notwithstanding
)
that
seruaunt
woulde
not
trust
or
put
any
confidence
,
but
dispayred
to
haue
or
euer
obtaine
mercye
at
his
handes
:
in
such
a
case
the
Lord
woulde
be
more
offended
at
this
last
iniurye
,
then
by
all
them
that
be
passed
:
and
that
bicause
he
should
sée
that
all
the
meanes
which
he
had
wrought
to
saue
him
,
and
that
the
death
of
his
sonne
for
him
was
in
vaine
,
and
also
for
bicause
he
coulde
haue
no
more
any
remedy
to
saue
him
:
euen
so
wée
,
if
we
dispayre
of
the
mercye
of
GOD
,
seeinge
that
he
hath
appoynted
his
owne
sonne
vnto
the
crosse
for
to
satisfie
for
our
sinnes
,
we
doe
vnto
GOD
a
most
great
iniury
,
for
as
much
as
it
is
by
our
own
meanes
,
we
make
vnprofitable
and
vaine
the
passion
and
death
of
Christ
,
&
all
that
which
God
&
Christ
hath
wrought
.
Neither
remaineth
there
any
more
remedy
for
our
saluation
,
except
the
passion
of
Christ
be
profitable
to
him
.
Chiefly
,
for
that
like
as
if
a
sicke
man
,
who
might
easily
be
healed
with
medicines
,
&
being
frantick
or
out
of
his
wits
,
thought
himselfe
to
be
haile
,
&
would
take
no
medicines
,
that
his
madnesse
should
more
hurt
him
then
all
other
sicknesse
:
so
likewise
vnto
a
desperate
person
,
the
onely
phrensie
of
desperation
doth
more
hurte
,
then
all
other
his
vices
.
So
that
if
it
were
possible
,
thou
might
better
choose
to
haue
committed
all
the
sinnes
of
the
worlde
,
and
to
trust
in
God
,
then
not
to
haue
committed
any
other
sinne
,
but
to
distrust
in
God
Desperation
also
is
most
euill
,
not
onely
bicause
a
desperate
person
doth
not
allow
any
remedye
,
but
also
bicause
he
giueth
the
bridle
at
wil
vnto
al
wickednesse
,
with
saying
:
&
why
not
?
in
any
wise
I
cannot
be
remedied
:
I
must
néedes
be
damned
:
seeing
it
is
so
,
it
is
best
that
while
I
am
in
this
present
lyfe
,
I
take
my
pleasures
,
without
hauinge
any
respect
vnto
God
.
Seeing
then
that
desperation
is
so
horrible
a
vice
,
let
vs
pray
the
Lord
that
he
would
deliuer
vs
from
it
,
with
giuing
vs
grace
that
we
may
haue
stéedfast
hope
in
him
,
so
that
we
may
render
vnto
him
all
praise
,
honour
,
and
glory
,
thorough
Iesus
Christ
our
Lord
.
Amen
.
¶
How
that
in
God
alone
,
euery
one
ought
to
put
their
whole
Hope
and
confidence
.
Sermon
.
2.
THe
comfort
of
the
wretched
,
whilst
they
be
in
their
miseries
,
is
Hope
,
the
whiche
vpholdeth
them
,
comforteth
,
nourisheth
&
maketh
them
happie
,
so
that
it
bée
a
true
Hope
:
for
that
a
deceitfull
Hope
maketh
them
so
much
the
more
miserable
,
as
that
it
beguileth
than
the
more
.
And
forasmuch
as
ther
is
no
true
Hope
,
but
only
the
which
is
grounded
vpon
god
:
therfore
like
as
by
him
alone
we
must
confesse
that
we
haue
al
good
things
whatsoeuer
we
possesse
,
&
to
him
alone
we
ought
to
render
all
thanks
:
so
also
in
him
alone
we
ought
to
hope
.
And
this
,
bicause
al
those
things
that
can
be
desired
in
any
person
,
to
the
intent
that
in
the
same
person
all
our
hopes
ought
of
vs
to
be
placed
,
are
founde
in
God
.
Inasmuch
as
God
is
omnipotent
,
most
wise
,
most
rich
,
most
liberall
,
most
good
,
of
infinite
charitie
,
and
most
méeke
.
And
although
he
be
righteous
,
and
we
continually
offende
him
,
yet
notwithstanding
he
is
in
Christ
,
and
thorough
Christe
pacified
:
and
that
in
such
sorte
,
that
although
we
haue
cause
to
feare
,
yet
we
may
hope
that
he
chastiseth
vs
as
a
Father
,
we
haue
not
therefore
any
cause
to
feare
that
he
forsaketh
or
condempneth
vs
:
but
alwayes
to
trust
that
we
shall
be
saued
,
and
that
all
that
which
he
worketh
with
vs
,
is
for
his
greater
glorie
,
and
our
felicitie
.
He
striketh
vs
vppon
the
handes
with
his
rodde
,
to
the
intent
that
we
may
leaue
these
wordly
thinges
,
and
so
may
be
constrayned
to
tourne
vs
vnto
him
,
and
to
taste
of
the
great
deintinesse
of
his
loue
.
He
plucketh
vs
back
sometimes
with
his
benefites
,
mouinge
his
creatures
agaynst
vs
,
to
the
ende
,
that
we
maye
so
much
the
more
stricktly
embrace
him
:
yea
,
he
suffereth
vs
oftentimes
to
fall
,
bicause
that
the
better
knowing
our
owne
infirmitie
,
and
his
goodnesse
,
we
may
depend
alwayes
vppon
him
.
Besides
all
this
,
God
from
euerlasting
hath
determined
,
&
in
time
promised
to
saue
vs
,
and
not
with
this
condition
,
if
we
shall
do
good
woorks
,
but
by
béeing
sure
of
our
saluation
,
and
to
the
intent
that
it
shoulde
not
depend
in
any
wise
vppon
vs
,
and
that
he
may
bée
stéedefast
in
his
wordes
,
and
firme
in
his
promises
,
he
hath
made
an
vnchaungeable
determination
to
saue
vs
absolutely
which
trust
in
him
,
although
we
haue
bene
contrary
vnto
him
:
he
hath
vtterly
purposed
to
chaunge
our
wills
,
to
giue
vs
a
newe
heart
,
to
make
vs
walke
thorough
his
pathes
,
to
cause
vs
to
obserue
his
preceptes
,
to
make
vs
doe
good
woorkes
and
to
saue
vs
.
And
moreouer
to
haue
of
vs
such
a
most
singuler
care
,
that
all
things
that
we
shall
doe
,
and
that
shall
happen
vnto
vs
,
shall
serue
to
our
saluation
.
Hée
hath
also
,
not
onely
promised
vs
all
the
foresayd
things
,
and
that
absolutely
,
as
it
is
euident
in
diuerse
places
of
the
holy
Scriptures
,
but
already
in
Christ
,
and
thorough
Christ
hath
obserued
the
same
,
as
may
be
séene
in
so
many
Saints
as
haue
bene
saued
.
Séeing
that
we
haue
experience
,
which
is
such
a
Mistres
,
that
maketh
vs
sée
playnly
the
truth
,
with
making
vs
in
the
ende
to
féele
the
same
.
If
a
Prince
besides
his
abilitie
&
that
thou
knowest
certeynly
he
is
a
good
man
,
knoweth
howe
,
and
will
helpe
thée
asmuch
as
he
can
,
that
he
is
determined
to
take
thée
for
his
sonne
,
and
hath
promised
thée
so
,
that
he
hath
also
bestowed
vpon
thée
many
benefites
,
and
still
dayly
doth
,
in
the
ende
for
thy
benifite
,
he
offered
his
owne
sonne
to
dye
,
in
such
a
case
,
wouldst
thou
not
trust
him
?
yes
truely
.
And
if
any
should
perswade
thée
to
distrust
the
sayd
Prince
,
by
and
by
thou
wouldst
say
,
and
why
?
I
haue
tryed
his
goodnesse
so
many
times
,
and
in
suche
sort
that
I
ought
not
nor
can
doubt
of
him
any
more
.
Now
we
ought
much
more
to
doe
and
saye
the
same
of
God
,
in
as
much
as
his
loue
is
greater
then
all
the
loue
of
men
,
his
wordes
more
stéedfast
,
his
promises
more
firme
,
and
his
benefites
greater
,
continuall
&
more
durable
.
If
God
should
but
onely
the
twinklinge
of
an
eye
leaue
off
to
preserue
vs
,
and
to
do
vs
good
,
we
should
sodainly
come
to
naught
.
And
what
néede
I
speak
any
more
,
we
trye
by
a
thousand
wayes
and
continually
his
goodnesse
,
and
shall
we
doubte
thereoff
?
But
it
happeneth
vnto
vs
(
I
will
not
say
)
as
vnto
Ionas
,
but
much
worse
,
bicause
that
although
Ionas
when
he
was
on
the
earth
,
felt
not
the
goodnesse
of
God
,
and
therefore
was
disobedient
vnto
him
,
it
séemed
vnto
him
that
the
earth
,
&
not
god
susteyned
him
,
notwithstanding
after
that
he
was
cast
into
the
Sea
,
&
deuoured
of
the
fish
,
and
sawe
that
he
liued
,
he
opened
his
eyes
and
perceyued
that
it
was
god
which
sustayned
him
,
wherefore
he
recommended
himselfe
vnto
him
from
his
heart
and
gaue
him
thanks
:
but
we
,
although
we
be
in
the
Sea
of
this
miserable
&
tempestuous
world
,
already
thorough
our
sinnes
swallowed
in
by
Sathan
,
and
God
for
all
this
preserueth
vs
,
we
yet
doe
not
in
any
wise
seale
his
grace
,
his
benefits
,
in
his
goodnesse
,
and
we
thinke
that
creatures
,
and
not
God
doth
susteyne
vs
.
God
beeing
willing
to
make
vs
sure
of
our
saluation
,
coulde
not
giue
vs
any
greater
knowledge
&
signe
of
our
saluation
,
then
his
own
son
vppon
the
crosse
,
nor
a
more
sure
pledge
,
then
his
owne
spirit
.
Christ
hanging
vppon
the
Crosse
,
forsooke
himselfe
,
aboue
the
senses
of
man
,
and
woulde
concerning
his
passion
,
be
abandoned
euen
of
his
Father
,
to
the
intent
that
wée
might
haue
confidence
in
him
,
and
might
thinke
that
he
would
neuer
forsake
vs
any
more
.
Wherefore
we
doe
a
most
great
iniurye
to
God
,
if
wée
trust
not
in
him
.
And
so
much
the
greater
as
on
the
other
part
,
besides
God
there
is
nothing
,
in
whiche
wée
ought
or
may
iustly
put
our
confidence
.
And
this
,
bicause
that
creatures
be
all
most
vaine
shaddowes
the
which
as
without
the
good
will
of
God
they
cannot
hurt
vs
,
so
they
cannot
helpe
vs
.
Séeing
that
the
thinges
of
this
world
are
not
stéedfast
,
the
whéele
thereoff
alwayes
turneth
,
therefore
if
wée
arme
them
vpon
vs
with
our
own
Hope
,
we
must
néeds
be
in
continual
turmoilings
,
miseries
,
and
trauayles
.
The
men
also
in
whom
GOD
doth
not
reigne
,
although
they
appeare
now
thy
déere
friendes
,
or
they
be
now
thy
bounden
kinsfolkes
,
and
to
reach
a
great
way
,
they
wil
shew
themselues
to
be
selfe
louers
,
lyars
,
vnfaythfull
,
and
trayterous
.
If
also
thou
wilt
put
confidence
in
Saints
,
thou
shalt
displease
both
them
and
God
,
they
cannot
helpe
thée
.
God
shall
be
hée
who
will
suffer
thée
to
forsake
thy selfe
,
to
the
intent
thou
mayst
be
constrayned
to
goe
for
helpe
vnto
him
.
Thou
must
thinke
that
it
is
not
without
cause
that
god
by
his
prophet
hath
cursed
those
which
put
their
trust
in
men
.
And
if
thou
shalt
put
confidence
in
thy selfe
,
thou
shalt
put
confidence
in
the
greatest
enemie
that
thou
hast
.
Also
if
thou
shalt
trust
in
thine
own
proper
wisdome
,
power
and
goodnesse
,
this
shall
be
none
other
,
but
to
put
trust
and
repose
thy selfe
vpon
foolishnesse
,
in
impotencie
and
malice
.
And
what
néede
I
say
more
,
the
power
of
Aegypt
,
the
strength
of
the
world
,
This
is
a
most
high
diuinitie
,
which
cannot
be
learned
in
bookes
,
nor
taught
by
men
:
wée
must
néedes
haue
Christ
our
onely
Master
to
teach
it
vs
,
with
imprinting
it
in
our
heartes
with
his
spirit
,
and
with
makinge
vs
vnderstande
by
experience
,
not
of
the
flesh
,
but
of
the
spirit
:
so
that
thorough
him
we
may
render
vnto
the
father
,
all
prayse
,
honour
and
glory
,
Amen
.
¶
Whereoff
it
groweth
that
men
with
hope
,
doe
not
depend
wholly
vpon
God
.
.
Sermon
.
3.
MEn
haue
many
desires
,
amongst
which
,
this
is
principal
,
that
they
would
be
like
vnto
god
.
The
which
thing
is
manifest
,
inasmuch
as
ther
is
no
man
the
naturally
doth
not
abohorre
seruice
.
We
all
would
,
if
it
were
possible
,
be
as
GOD
,
Lordes
ouer
all
,
know
all
thinges
,
haue
power
and
dominion
ouer
all
,
be
in
euery
place
and
time
,
&
most
happye
:
and
to
conclude
,
we
would
haue
a
beeing
that
were
infinitly
noble
,
perfect
,
and
excellent
,
without
passions
immortal
,
euerlasting
,
necessary
,
without
depending
vppon
any
,
and
most
diuine
.
And
for
as
much
as
this
desire
is
so
high
that
it
conteyneth
all
things
which
can
be
of
men
desired
,
therfore
aboue
al
others
,
it
is
most
mightie
in
vs
.
Man
therefore
by
his
owne
nature
in
Adam
béeing
corrupted
,
and
thorough
the
pride
which
he
hath
for
inheritaunce
,
woulde
if
it
were
possible
be
as
a
God
vpon
the
earth
,
and
neuer
to
haue
néede
,
neither
of
creatures
,
nor
of
God
.
And
for
as
much
as
he
is
not
by
nature
happie
,
he
desireth
to
purchase
him
heauen
by
himselfe
,
bicause
he
would
not
acknowledge
it
to
be
of
god
,
as
he
should
doe
if
he
had
it
by
grace
.
And
this
his
diuellish
pride
is
puffed
vp
with
so
vnbrideled
and
blinde
a
loue
of
himselfe
,
that
whereas
he
hath
néede
,
not
onely
of
God
,
but
also
of
all
the
creatures
of
God
,
he
perswadeth
himselfe
that
hée
is
able
euen
to
saue
himselfe
.
He
is
also
so
blinde
of
himselfe
that
his
vices
doe
appeare
vertues
vnto
him
,
so
that
it
may
bée
thought
,
how
he
can
know
his
miseries
.
By
our
great
pride
therefore
in
not
willinge
to
bende
,
or
humble
our selues
to
craue
helpe
at
others
,
and
by
being
deceiued
by
the
vnbrideled
&
blinde
loue
which
we
beare
vnto
our selues
,
in
beléeuing
and
thinking
that
we
can
and
know
howe
to
helpe
our selues
,
and
that
we
shal
euer
haue
a
will
to
doe
it
in
our
owne
power
,
doth
grow
all
the
confidence
and
trust
that
we
put
in
our selues
.
And
if
sometimes
we
be
by
open
and
manifest
necessitie
constrayned
to
seeke
other
helpe
besides
our selfe
,
we
haue
not
accesse
vnto
God
,
as
we
ought
,
but
vnto
creatures
.
And
this
bicause
as
carnal
people
,
we
beléeue
not
that
god
hath
care
of
vs
.
The
graces
&
benefits
which
we
continually
receiue
:
we
do
not
acknowledge
to
be
of
God
,
from
whom
they
doe
come
,
being
inuisible
,
but
from
creatures
,
which
are
before
our
eyes
,
vsed
by
him
for
instruments
to
do
vs
good
.
So
that
,
although
God
being
vnmeasurable
,
is
most
ready
at
our
handes
with
his
presence
,
yet
notwithstanding
,
forasmuch
as
he
is
most
high
,
and
in
such
sort
,
that
betwixt
vs
and
him
is
no
agreement
,
lykenes
nor
any
proportion
,
but
an
infinite
distaunce
,
it
appeareth
that
he
is
most
farre
off
from
vs
,
and
as
though
he
were
not
at
all
.
And
if
that
sometimes
we
haue
any
smal
opinion
of
God
that
he
regardeth
vs
,
by
and
by
knowing
that
we
haue
offended
him
,
and
not
séeing
that
he
is
pacified
with
Faith
in
Christ
,
and
that
he
is
our
most
deare
Father
:
we
imagine
him
to
be
as
a
most
seuere
Lord
and
Iudge
,
angred
against
vs
:
wherfore
we
can
not
place
any
of
our
Hope
in
him
:
but
he
constrayned
with
our
first
Father
to
run
away
,
to
hyde
vs
and
to
distrust
of
him
.
So
that
albeit
it
should
happen
,
that
we
being
forsaken
of
all
creatures
,
shoulde
be
driuen
to
haue
refuge
vnto
God
,
we
shoulde
not
altogether
recommend
our selues
in
any
wise
with
our
whole
hearts
vnto
him
,
nor
with
a
stedfast
confidence
and
sure
Hope
to
be
heard
,
as
is
fit
and
conuenient
for
vs
to
doe
:
and
so
much
the
more
,
as
that
God
hath
neuer
suffered
the
like
,
we
could
not
thinke
that
he
would
haue
compassion
of
vs
.
Whereas
on
the
other
parte
,
for
that
the
creatures
be
afore
our
eyes
,
we
haue
with
them
agréement
and
lykenesse
,
they
haue
some
pitie
of
vs
,
and
a
great
deale
of
themselues
,
they
not
onely
haue
not
ben
by
vs
hurt
and
iniuried
,
but
haue
receiued
benefites
at
our
handes
,
we
are
bent
to
put
our
trust
in
them
rather
then
in
God
:
and
especially
in
men
,
bicause
they
are
of
the
same
forme
and
kinde
that
we
be
,
and
singularly
in
friends
and
kinsfolke
,
bicause
they
are
most
néere
vnto
vs
:
but
aboue
al
,
we
are
inclined
to
trust
in
our selues
,
being
vnto
vs
(
I
will
not
say
)
more
lyke
and
néere
,
but
one
and
the
selfe
same
thing
with
our selues
.
And
héere
may
be
séene
the
great
ignoraunce
,
blyndenesse
,
&
pride
of
man
,
for
that
hauing
their
béeing
and
all
beatitudes
from
God
,
by
whom
alone
he
may
trust
for
and
haue
all
benefites
,
doth
leaue
him
,
and
doth
rest
with
his
Hope
on
vayne
shadowes
of
this
world
,
which
of
themselues
béeing
most
vayne
and
depending
onely
vppon
God
,
can
not
of
themselues
doe
any
good
.
For
the
Sonne
of
God
descending
from
heauen
,
hath
taken
it
vppon
him
,
not
the
Angells
,
but
the
séede
of
Abraham
,
to
the
intent
that
he
béeing
to
vs
the
next
neighbour
,
lyke
to
vs
,
of
the
same
forme
,
man
together
with
vs
,
our
déere
friend
,
our
next
kinsman
and
brother
,
we
should
be
altogether
vnexcusable
,
if
we
doe
not
put
our
confidence
in
him
.
And
so
much
the
more
as
with
his
spirit
,
with
a
speciall
illuminating
to
his
elect
,
he
maketh
them
more
properly
féele
,
that
it
is
not
their
owne
spirit
.
For
this
cause
also
Christ
would
,
both
in
his
passion
and
in
other
things
,
except
in
sinne
,
be
made
lyke
vnto
his
bretheren
,
to
the
intent
that
knowing
that
Christ
our
high
Priest
hath
experience
our
miseries
,
we
might
thinke
that
he
will
haue
compassion
on
vs
,
and
so
we
might
trust
in
him
.
He
also
would
dye
for
vs
vpon
the
Crosse
,
to
the
ende
that
séeing
in
him
&
thorough
him
satisfaction
is
made
for
our
sinnes
,
and
God
is
reconciled
with
vs
,
we
should
not
feare
to
goe
vnto
him
,
but
should
hasten
thether
,
with
a
most
sure
confidence
.
At
all
times
therefore
when
we
consider
of
God
without
Christ
,
by
diuers
respectes
we
can-not
haue
a
true
Hope
in
him
,
inasmuch
as
he
appeareth
to
be
a
very
great
way
off
from
vs
,
vnlike
vs
,
&
such
a
one
as
we
are
not
worthy
off
,
that
he
commeth
not
néere
vnto
,
that
he
loueth
vs
not
,
that
he
estéemeth
vs
not
.
And
further
bicause
we
haue
done
him
iniury
,
it
appereth
vnto
vs
that
he
is
our
enimy
,
angry
with
vs
,
vniust
and
cruell
:
wherefore
we
cannot
put
our
trust
in
him
.
In
Christ
alone
therefore
God
is
discouered
vnto
vs
,
and
we
sée
him
,
and
hee
is
mercifull
vnto
vs
,
a
most
delycate
friend
,
and
a
most
déere
Father
,
in
him
alone
is
séene
how
much
he
loueth
vs
,
how
he
holdeth
vs
in
price
and
estimation
,
and
how
great
his
pittie
,
mercie
,
goodnesse
and
loue
,
which
he
hath
vsed
towardes
vs
,
is
.
Wherefore
lyke
as
thorough
Christ
alone
our
Mediatour
,
all
graces
descende
from
God
vnto
vs
,
so
onely
by
him
,
we
may
lyfte
vp
to
God
all
our
Hope
,
let
vs
fixe
our selues
stedfastly
therefore
vppon
Christ
with
the
eye
of
a
lyuely
Faith
,
to
the
ende
that
thorough
him
our
Hope
béeing
lyfted
vnto
Heauen
,
wée
maye
yéelde
vnto
the
Father
all
prayse
,
honour
and
glorye
,
thorough
Iesus
Christ
our
Lord
.
Amen
.
How
that
hee
which
trusteth
in
God
,
can
not
be
confounded
,
but
of
necessitie
must
obtaine
all
that
hee
hopeth
for
.
Sermon
.
4.
IT
is
no
meruayle
,
if
manye
trusting
that
thorough
their
good
workes
,
GOD
ought
to
giue
them
beatitudes
in
this
present
lyfe
,
and
more-ouer
afterwarde
euen
the
fruition
of
Heauen
doe
abide
with
confusion
,
with-out
obtayning
that
which
they
hope
for
:
forasmuch
as
that
is
no
true
Hope
but
a
presumption
,
bicause
it
is
founded
vppon
their
owne
workes
:
where-as
true
Hope
hath
no
other
foundation
but
the
pure
grace
and
goodnesse
of
GOD
:
and
therefore
is
euer
safe
,
firme
and
stedfast
.
There
be
also
many
which
as
they
say
,
hope
to
haue
continuaunce
in
a
good
lyfe
,
and
further
to
haue
it
amended
,
and
this
to
be
gotten
by
the
grace
of
God
,
which
as
they
iudge
,
shall
neuer
fayle
,
and
thys
bicause
they
haue
their
will
and
arbitrement
frée
,
and
be
wise
as
they
think
,
they
giue
themselues
to
marke
what
they
can
doe
,
they
will
knowe
and
be
willyng
to
doe
that
good
thing
,
to
perseuer
and
continue
therein
,
chiefly
thorough
the
meanes
of
their
owne
good
deuices
:
wherefore
they
binde
themselues
with
continuall
vowes
.
Now
this
is
also
is
a
presumption
and
distrusting
,
bicause
it
hath
not
God
alone
for
the
foundation
,
but
also
the
wisedome
,
power
&
goodnesse
of
man
.
And
God
most
iustly
suffereth
such
as
these
to
fall
,
to
the
intent
the
opening
theyr
eyes
,
and
knowing
their
foolishnesse
,
weakenesse
and
malice
,
they
might
learne
not
onely
not
to
put
confidence
anye
more
in
themselues
,
but
rather
dispayre
thereoff
,
and
so
put
their
whole
trust
in
God
.
Also
that
Hope
which
many
haue
is
not
true
,
who
beléeue
that
God
will
bestowe
his
gracious
giftes
vpon
him
,
thorough
the
intercession
of
Saints
,
or
of
the
Virgin
Mary
.
They
wickedly
imagine
,
that
the
Saints
and
Saintesses
,
whilest
they
were
in
this
present
life
,
did
workes
which
wer
in
themselues
of
such
goodnesse
and
excellencie
,
that
by
them
they
did
merite
,
not
onely
that
glory
in
which
they
are
,
but
that
also
moreouer
they
deserued
to
be
heard
,
when
they
béeing
in
Paradice
doe
pray
for
vs
.
This
also
is
not
true
Hope
,
séeing
in
some
parte
it
is
founded
vppon
mennes
workes
.
It
is
very
true
,
that
I
maye
and
ought
intreate
people
that
be
in
this
present
lyfe
,
that
they
would
make
prayers
for
me
,
to
exercise
vs
in
vertue
,
and
not
bicause
I
should
thinke
that
they
must
of
necessitie
be
hearde
thorough
the
worthinesse
and
excellencie
of
their
prayers
,
but
onely
thorough
Christ
and
the
méere
goodnes
of
God
:
Now
this
is
the
true
Hope
,
founded
wholly
in
the
bountifull
goodnesse
of
God
,
and
therefore
most
sure
and
certaine
.
Lykewise
to
speake
of
worldly
thinges
,
I
say
that
those
be
no
true
Hopes
,
which
beeing
mens
guides
they
hope
to
haue
preseruation
or
recouery
of
health
,
by
meanes
of
Phisitians
or
Medicines
,
with
putting
confidence
therein
,
to
haue
and
obtaine
iudgement
,
fauourable
toward
them
,
by
meanes
of
Iudges
,
Aduocates
,
procurators
,
friends
,
kinsfolke
,
fauours
,
gifts
,
sleights
or
reasons
:
to
haue
meanes
to
defend
themselues
,
or
to
ouercome
their
enimies
by
force
of
theyr
owne
strength
,
or
by
their
wisedome
,
to
get
friends
,
fauours
,
honours
,
dignities
,
rayment
,
knowledge
,
vertues
,
and
other
worldly
things
,
with
their
owne
wit
being
the
guyde
,
and
theyr
sapience
,
care
,
dilygence
,
industrie
and
vertue
:
and
lykewise
to
haue
by
these
meanes
the
aforesayd
thinges
preserued
or
augmented
.
Now
all
these
are
presumptions
,
and
not
true
Hopes
,
bicause
they
be
not
founded
vppon
God
,
but
in
things
of
this
world
:
wherefore
such
as
they
be
,
doe
often
remaine
with
confusion
,
being
vaine
,
and
no
true
Hopes
.
There
be
also
many
which
although
they
hope
to
haue
of
God
temporall
benefites
,
goods
corporal
and
spiritual
and
heauen
it selfe
,
and
that
by
no
meanes
,
either
of
Saints
or
merits
,
but
onely
by
the
méere
grace
of
God
and
by
the
merites
and
intercession
of
Christ
,
neuerthelesse
their
hope
is
not
true
,
although
it
be
gr●●ded
vpon
God
:
and
this
bicause
they
haue
not
for
the
ende
of
that
their
Hope
and
desire
the
glory
of
God
,
but
onely
their
owne
proper
gayne
.
They
desire
and
hope
that
thorough
Christ
and
the
pure
goodnesse
of
God
,
they
shall
haue
prosperitie
in
this
world
,
and
afterward
heauen
,
but
for
their
ioyes
and
triumphes
,
and
not
for
the
meere
glory
of
God
.
But
this
is
no
true
hope
:
inasmuch
as
true
Hope
,
being
the
Theologicall
and
diuine
vertue
,
like
as
it
hath
God
onely
for
the
foundation
euen
so
it
hath
him
alone
for
the
refuge
and
ende
.
So
that
as
Loue
when
it
is
set
vppon
creatures
,
is
no
more
so
sincere
a
loue
,
nor
so
pure
,
spirituall
,
diuine
and
full
of
Charitie
,
as
it
is
,
when
it
seeketh
the
glory
of
God
,
and
furtherance
of
his
Gospell
,
but
is
carnall
&
prophane
:
so
when
our
hopes
be
set
on
pleasures
,
treasures
,
honours
,
dignities
and
felicities
,
without
being
directed
and
eleuated
vnto
God
,
they
are
no
true
Hopes
,
but
false
,
vayne
and
deceiptful
.
Seing
then
the
true
Hope
is
founded
wholly
vpon
God
,
and
who
so
hath
him
alone
for
his
refuge
and
ende
,
can
not
be
confounded
,
yea
it
is
necessary
that
we
obtayne
all
that
which
with
the
sayd
Hope
we
looke
for
.
For
to
vnderstand
this
truth
,
we
must
first
know
,
that
lyke
as
Charitie
is
nothing
els
but
a
spirituall
loue
of
God
,
and
of
creatures
for
his
honour
and
glorye
:
so
Hope
,
is
no
other
thing
but
a
spirituall
desire
of
the
glorye
of
God
,
and
of
other
things
to
this
ende
and
purpose
,
with
a
sure
and
safe
expectation
,
that
God
wil
graunt
me
that
being
for
his
glory
,
lyke
as
if
,
for
an
example
,
I
hope
to
haue
at
Gods
hand
some
temporall
benefite
,
either
corporall
or
spirituall
,
this
hope
in
me
is
nothing
els
but
a
spirituall
desire
that
I
haue
of
the
foresayd
things
,
for
the
glory
of
God
,
and
not
for
mine
owne
gayne
,
with
a
sure
and
certaine
expectation
that
God
will
giue
it
me
when
it
is
for
his
glory
,
not
for
any
merite
of
mine
,
but
onely
for
his
méere
goodnesse
,
and
for
Christ
who
dyed
for
me
vppon
the
Crosse
.
And
forasmuch
as
when
we
shall
bée
in
Heauen
,
we
shall
haue
all
that
we
can
and
ought
to
desire
,
therefore
béeing
without
desires
and
expectation
of
any
better
thing
,
we
shall
be
also
with-out
Hope
as
Paule
did
write
.
And
this
,
bicause
that
such
desires
and
spirituall
expectations
,
hauing
not
for
foundation
refuge
and
ende
any
other
but
GOD
,
it
must
néedes
bee
sayed
that
they
are
of
God
:
wherefore
not
vayne
.
GOD
is
hée
that
giueth
mée
that
desire
,
which
béeing
my
guide
I
wish
to
haue
those
things
to
the
glorye
of
God
.
God
also
is
hée
which
gouerning
with
his
spirite
,
talketh
to
mée
in
my
hearte
,
witnesseth
vnto
mée
,
and
maketh
mee
sure
and
certayne
,
that
I
shall
obtayne
at
his
hande
:
Wherefore
inasmuch
as
GOD
can-not
lye
,
hée
that
putteth
his
trust
in
him
can-not
remayne
with
confusion
,
or
deceiued
,
so
that
his
hope
and
truste
bée
right
and
true
,
the
which
Hope
,
lyke
as
GOD
giueth
it
not
but
to
his
elect
,
so
also
hée
neuer
graunteth
vnto
anye
person
habilytie
to
obtayne
anye
thing
,
but
when
it
pleaseth
him
to
giue
it
.
Wherefore
Dauid
sayde
:
Saue
mée
O
Lorde
,
And
in
an
other
place
:
Those
which
put
their
trust
in
the
Lord
,
shall
neuer
be
brought
to
confusion
:
those
that
put
confidence
in
him
,
be
compassed
about
with
mercie
.
The
Lord
is
good
,
How
that
albeit
men
ought
to
trust
in
God
,
yet
they
ought
not
to
tempt
him
.
Sermon
.
5.
ALthough
that
men
ought
to
depende
whollye
vppon
God
,
and
in
him
to
put
all
their
hope
&
confidence
,
yet
notwithstanding
they
ought
not
therefore
to
abide
in
idlenesse
,
&
wayte
for
Manna
from
heauen
,
but
euery
one
ought
to
choose
him
an
art
,
or
honest
&
profitable
exercise
;
according
to
which
he
feeleth
himselfe
called
by
God
,
that
he
may
be
able
to
liue
of
his
trauayle
,
dooing
all
to
the
profite
of
his
neighbour
and
glory
of
God
,
without
enuie
,
vaine
glory
,
pride
,
couetousnesse
,
and
vice
,
euerye
one
also
ought
in
vsing
theyr
sayd
trade
,
not
to
be
ouermuch
carefull
,
with
beeing
in
such
sort
attentiue
and
labourous
,
that
they
would
kill
themselues
,
bring
theyr
lyfe
in
ieopardy
weaken
themselues
,
or
let
things
vndone
necessary
for
the
soule
as
of
ordering
well
his
household
,
or
helping
those
which
be
in
necessitie
,
and
haue
not
wherewith
to
sustein
themselues
,
of
hearing
the
worde
of
God
,
hauing
néede
thereoff
,
and
other
workes
necessary
for
the
health
of
the
soule
&
the
benefit
of
our
neighbour
,
according
as
the
best
ordered
loue
doth
require
.
And
moreouer
the
Christians
ought
not
to
be
carefull
(
as
Christ
said
)
in
thinking
and
saying
,
what
shall
we
eate
,
what
shall
we
drinke
,
&
wherwith
shall
we
be
clothed
,
as
the
Gentiles
do
,
which
doe
not
beléeue
that
God
hath
care
&
prouidence
of
them
:
not
that
a
Christian
man
ought
not
vse
due
dilligence
&
care
in
vsing
his
art
,
occupation
,
and
businesse
,
and
likewise
in
séeking
by
honest
meanes
to
get
his
hire
or
duetie
,
and
prouide
him
things
necessary
,
yea
,
if
in
the
foresayd
thinges
they
shall
be
negligent
,
such
negligence
shal
be
vnto
them
a
damnable
thing
,
but
now
they
néede
not
be
vexed
and
carefull
in
thinking
and
fearinge
that
although
they
doe
the
foresayd
thinges
,
God
will
in
anye
wise
fayle
them
:
so
that
man
ought
of
duetie
to
be
carefull
in
dooing
that
which
belongeth
vnto
him
to
doe
,
but
he
ought
not
to
be
carefull
in
doubting
that
God
would
not
doe
all
that
which
apperteyneeh
vnto
him
.
Christ
condemneth
&
forbiddeth
onely
that
carefulnesse
which
groweth
of
distrust
in
GOD
.
Likewise
the
purpose
of
Christ
in
condemning
those
which
were
carefull
for
the
time
to
come
,
was
not
to
condemne
the
carefulnesse
of
such
,
as
honestly
gather
together
that
they
may
be
the
better
able
to
prouide
for
the
want
of
their
neighbours
,
as
Ioseph
did
in
Aegypt
,
forasmuch
as
such
carefulnes
groweth
of
charitie
:
but
his
purpose
was
onely
to
condemne
and
forbid
the
carefulnesse
of
those
,
which
gather
riches
together
for
couetousnesse
and
a
distrust
that
they
haue
in
God
.
So
that
a
good
christian
ought
to
doe
that
which
is
his
duetie
to
doe
,
and
then
to
be
sure
&
certein
that
God
will
not
forsake
him
:
and
so
he
shall
liue
without
any
great
griefe
.
And
although
a
Christian
man
doth
not
all
that
is
his
duetie
,
he
ought
not
in
any
wise
at
any
time
fall
from
confidence
in
God
,
but
to
trust
&
say
,
albeit
I
am
a
wicked
person
,
God
is
good
,
which
wil
help
mée
.
¶
Of
the
mercie
of
God
.
Sermon
.
6.
IN
GOD
is
no
mercy
or
pitifulnesse
,
for
that
he
hath
an
heart
capable
of
miseries
,
as
wee
haue
in
sorrowing
togeather
for
our
mishaps
:
for
as
much
as
God
is
such
a
one
as
cannot
be
molested
with
perturbations
or
passions
,
he
is
vnchaungeable
,
most
happie
,
and
of
a
high
perfection
,
but
he
is
mercifull
for
that
he
hath
regarde
to
our
miseries
,
without
chaunging
himselfe
.
The
Angels
doe
sée
his
infinite
mercy
,
in
the
owne
proper
spring
,
that
is
in
God
,
whereas
we
on
the
other
side
doe
sée
it
in
riuers
of
his
workes
,
and
of
the
effects
of
great
pitie
which
he
vseth
.
And
in
the
first
is
séene
how
much
pitiful
God
is
,
séeing
that
when
the
first
man
had
sinned
,
and
offended
agaynst
god
,
he
did
not
condemne
him
immediatly
,
as
he
iustly
might
haue
done
,
yea
for
to
heale
the
pride
that
was
hidden
in
him
,
he
forbad
him
that
he
shoulde
not
tast
the
Apple
:
knowing
that
he
would
not
obey
him
,
although
he
threatened
him
death
,
to
the
intent
that
committing
so
manifest
an
errour
,
he
might
open
his
eyes
to
acknowledge
himselfe
,
and
to
craue
pardon
:
notwithstanding
albeit
he
had
eaten
thereoff
,
he
did
not
by
this
meane
humble
himselfe
vnto
God
,
but
then
he
hid
himselfe
with
flying
from
God
as
fast
as
he
could
,
and
couered
him
a
new
.
And
if
that
god
had
not
called
him
,
&
preuented
him
with
his
grace
&
mercy
,
he
would
neuer
haue
retourned
againe
vnto
god
.
But
god
who
is
rich
in
mercy
,
yea
,
&
the
Father
of
mercy
(
as
Paul
did
write
)
for
that
from
him
procéede
all
mercies
,
called
him
,
saying
vnto
him
:
Adam
,
where
art
thou
?
open
thine
eyes
a
lyttle
,
and
see
into
what
great
miseries
thou
art
fallen
,
from
a
most
high
and
perfect
felicitie
,
to
the
intent
that
thou
mayst
craue
pardon
at
thy
most
pitiful
&
most
gentle
Father
.
And
he
béeing
worser
then
before
:
did
than
séeke
to
excuse
himselfe
with
casting
the
fault
vpon
God
,
bicause
he
had
giuen
him
that
woman
,
and
lykewise
the
woman
blamed
the
Serpent
,
for
to
cléere
hir selfe
.
Then
God
might
haue
had
occasion
not
to
suffer
them
any
longer
,
to
punish
them
,
or
at
the
least
to
let
them
alone
in
the
estate
,
whereas
he
séeing
them
so
néere
vnto
desperation
,
for
to
comfort
them
,
&
draw
them
vnto
him
,
he
promised
that
of
the
very
same
woman
,
should
spring
the
blessed
séede
Christ
,
which
should
take
away
al
the
strength
and
force
of
the
Serpent
with
breaking
in
sunder
his
head
.
And
for
bicause
man
was
fallen
from
God
in
such
sort
,
that
he
tooke
no
more
pleasure
in
beholding
him
,
as
he
had
done
before
that
he
sinned
,
God
to
the
ende
he
woulde
haue
him
occupyed
in
some
thing
,
and
bicause
he
might
not
continue
in
idlenesse
,
which
is
the
sinke
of
all
euils
,
and
should
not
commit
many
sinnes
,
accursed
not
him
,
but
the
earth
,
&
willed
that
it
should
bring
foorth
thornes
and
brambles
,
and
should
haue
néede
of
tillinge
,
for
to
bringe
foorth
fruites
,
to
the
intent
that
man
béeing
willing
to
liue
,
should
be
constrayed
,
not
to
remaine
in
idlenesse
.
Also
he
multiplyed
the
miseryes
of
the
women
,
for
to
asswage
hir
so
great
pride
,
for
that
she
woulde
bée
a
Goddesse
.
And
made
hir
subiect
vnto
the
man
,
bicause
that
of
him
she
might
bee
well
gouerned
,
inasmuch
as
she
knewe
not
how
to
gouerne
hir selfe
.
So
that
all
those
penaunces
which
were
appointed
by
God
to
our
first
parents
were
nothing
els
but
effects
of
great
pitie
and
mercie
:
and
all
alone
for
their
benefit
.
He
woulde
not
that
they
should
tast
of
the
trée
of
lyfe
,
bicause
they
should
not
liue
alwayes
in
those
miseries
,
into
the
which
they
were
fallen
:
he
chased
them
also
out
of
Paradise
,
to
the
intent
that
trying
the
miseryes
of
this
world
,
they
should
be
so
much
the
more
stirred
vp
to
remember
the
felicitie
that
they
had
lost
,
and
thereby
to
repent
them
of
theyr
sinne
:
and
with
all
this
there
is
not
read
that
they
did
once
craue
pardon
at
gods
hand
,
but
increased
their
sinnes
in
such
sort
,
that
all
the
earth
was
corrupted
,
and
héere
may
bée
séene
what
thing
man
is
,
when
he
wyll
be
guided
by
himselfe
.
God
did
determine
,
and
that
for
the
benefit
of
man
,
to
sende
the
floude
,
but
he
tolde
Noe
of
it
an
hundreth
yeares
before
,
to
the
intent
that
they
might
haue
time
to
repent
,
but
they
made
no
more
but
a
mocke
or
iestinge
thereat
.
The
Arke
it selfe
myght
haue
moued
them
vnto
repentaunce
,
especially
when
of
all
liuing
creatures
some
entered
into
it
:
notwithstanding
man
onely
was
not
moued
thereby
,
but
gaue
hymselfe
to
all
worldly
filthynesse
.
At
the
last
in
sendinge
the
floud
he
preserued
eight
soules
,
and
with
all
this
dealinge
,
they
all
that
repented
,
were
by
GOD
embraced
with
his
mercye
,
and
many
by
this
meane
were
saued
,
yea
,
all
the
elect
:
and
the
other
forsaken
,
if
they
could
haue
liued
longer
yet
they
should
in
any
wise
haue
ben
damned
,
and
that
with
greater
sinne
:
wherefore
the
very
floud
was
an
effect
of
the
great
mercy
of
God
.
God
would
that
his
people
should
be
so
oppressed
in
Aegypt
,
to
the
intent
that
in
deliuering
them
they
myght
feele
so
much
the
more
his
diuine
goodnesse
and
mercie
.
And
although
they
offended
him
many
times
in
the
desert
,
he
did
not
therefore
cease
to
preserue
them
meruaylously
.
He
gaue
them
also
a
lawe
,
the
whiche
they
lyke
proude
persons
,
promised
to
obserue
,
and
they
could
not
obserue
it
stricklye
,
to
the
intent
that
they
myght
come
vnto
the
knowledge
of
theyr
sinnes
,
theyr
frailty
,
ignoraunce
,
and
stubburnenesse
,
and
so
might
be
moued
to
goe
séeke
for
grace
at
Gods
hande
.
Lastlye
,
he
vsed
with
vs
great
mercy
,
in
sending
Christ
his
onely
begotten
sonne
,
who
albeit
for
the
space
of
thirtie
and
thrée
yeares
,
he
shewed
himselfe
most
pitifull
vnto
sinnners
,
yet
they
alwayes
persecuted
him
,
so
that
at
last
,
wyth
very
great
ignominie
and
shame
they
crucified
him
.
And
he
of
that
death
which
they
put
him
vnto
,
wrought
meanes
to
giue
vs
lyfe
shewing
himselfe
still
pitifull
,
vnto
man
,
when
man
was
most
cruellye
bent
against
him
.
And
besides
all
this
,
arisinge
agayne
,
hée
shewed
himselfe
oftentimes
vnto
his
electe
,
more
amyable
,
godlye
,
and
pacified
,
hée
lightened
them
with
diuine
matters
,
with
bestowinge
on
them
many
gracious
benefites
.
Hee
ascended
visibly
into
heauen
,
that
our
hope
might
be
lifted
vp
on
high
,
abiding
therefore
with
his
spirit
vpon
earth
.
He
sent
the
holy
ghost
vpon
his
Apostles
,
visibly
at
the
day
of
Pentecost
,
like
as
he
sent
it
vnto
his
alwaies
inuisibly
.
He
prayeth
for
vs
,
&
continually
bestoweth
new
graces
vpon
vs
,
although
we
be
most
vnworthy
.
There
is
no
man
that
can
deuise
greater
mercy
then
that
which
God
hath
vsed
with
vs
.
Séeing
that
we
offend
him
he
should
haue
vsed
great
mercy
with
vs
,
if
he
should
but
once
haue
had
remembraunce
of
vs
,
but
that
he
sent
not
a
seruant
,
but
his
sonne
,
to
heale
our
sicknes
with
his
own
bloud
,
yea
,
&
toke
our
infirmitie
vpon
him
.
&
suffered
the
which
of
duetie
we
ought
to
haue
suffered
,
this
was
a
very
great
mercifulnes
,
that
after
sinne
committed
,
hath
saued
Adam
&
all
his
posteritie
.
Be
our
sinnes
neuer
so
great
&
innumerable
,
that
if
we
do
hartely
craue
pardon
at
gods
hand
,
we
shall
immediately
be
pardoned
.
His
mercy
it
is
that
preserueth
vs
from
innumerabe
sinnes
and
euills
,
into
which
we
should
fall
if
that
were
not
ready
to
helpe
vs
,
that
preuenteth
vs
,
maketh
vs
riche
,
deliuereth
and
saueth
vs
.
If
tenne
onelye
righteous
men
had
bene
in
Sodome
,
God
woulde
not
haue
destroyed
the
filthy
citie
,
so
euer
is
his
mercy
.
Somtimes
God
punisheth
euen
to
the
third
and
fourth
generation
,
and
sheweth
mercy
vpon
a
thousand
.
The
sin
of
Dauid
was
great
,
&
therefore
with
his
heart
he
sayd
,
I
haue
sinned
,
and
immediately
he
was
pardoned
.
The
holy
Ghost
doth
extoll
in
the
holy
Scriptures
,
no
perfection
of
God
so
highly
,
as
his
mercy
,
to
the
intent
that
wée
should
not
dispayre
,
and
nothing
doth
so
much
displease
him
,
as
when
we
distrust
in
his
goodnesse
and
mercy
,
so
that
I
would
choose
rather
,
if
it
were
possible
to
haue
committed
all
sinnes
&
to
haue
hope
in
God
,
then
to
haue
this
one
sin
of
desperation
.
We
al
haue
néede
of
the
mercy
of
God
,
therefore
we
all
ought
to
gaspe
after
it
,
chiefly
,
marke
that
it
is
offered
vnto
all
:
and
he
that
hath
the
eyes
of
fayth
,
shall
sée
that
the
works
of
god
be
full
of
mercy
not
only
when
he
chastiseth
vs
,
but
also
when
he
suffereth
vs
to
fall
into
any
sinne
.
He
suffered
(
as
Paul
did
write
)
euen
the
Iewes
to
fall
,
that
he
might
saue
the
gentiles
.
Hauing
then
to
bring
vs
vnto
the
mercye
of
god
,
one
so
mighty
&
pitifull
,
an
high
Priest
,
as
Christ
is
,
who
preuenteth
vs
with
his
mercye
,
we
ought
in
him
put
all
our
hope
,
and
forasmuch
as
he
hath
already
deliuered
vs
from
all
sinnes
,
therefore
also
from
all
miseries
.
He
as
Ioseph
the
Patriarch
,
although
he
had
bene
hurt
by
his
brethren
,
could
not
in
any
wise
refrain
,
but
that
with
his
mercy
he
would
embrace
vs
.
He
alone
was
that
Samaritane
,
who
truely
had
pitie
vpon
vs
.
He
also
hath
bene
,
and
is
that
diuine
shephearde
,
which
came
downe
from
heauen
for
his
lost
flocke
.
He
together
with
the
father
of
the
prodigall
sonne
,
receiueth
&
embraceth
with
great
ioy
the
miserable
sinner
,
when
he
humbly
turneth
vnto
him
.
He
without
béeing
many
times
requested
,
rayseth
againe
the
dead
sonne
of
the
Church
militant
,
as
before
time
he
raysed
vp
the
widowes
sonne
.
And
what
néede
I
say
more
,
he
hath
turned
all
the
world
vp
side
down
for
to
finde
againe
the
groate
that
was
lost
.
Séeing
then
that
the
mercie
of
God
is
so
great
,
let
vs
labour
by
al
meanes
possible
to
put
all
our
trust
in
him
,
so
that
we
may
render
vnto
him
all
praise
,
honour
,
&
glory
,
thorough
Iesus
Christ
our
Lord
.
Amen
.
Of
the
good
Thiefe
.
Sermon
.
7.
WHo
is
it
that
is
not
astonied
in
considering
the
bottomelesse
profunditie
of
Gods
diuine
Iudgement
?
Séeing
Christ
vppon
the
Crosse
,
altogether
tormented
,
next
vnto
deaths
dore
,
betrayed
of
Iudas
,
denyed
of
Peter
,
forsaken
of
the
rest
of
his
Disciples
,
persecuted
of
the
Iewes
,
scorned
of
the
Gentiles
,
euery
bodye
fell
from
the
Faith
,
and
euen
then
a
poore
Théefe
opened
his
eyes
and
began
to
haue
Faith
,
when
all
the
world
had
lost
their
Faith
.
The
others
had
talked
with
Christ
,
heard
the
Gospell
his
doctrine
,
seene
his
innocent
lyfe
,
his
excéeding
charitie
,
his
excellent
wisdome
,
profound
humilitie
,
and
other
his
diuine
vertues
:
his
so
great
wonders
,
signes
,
and
miracles
,
they
had
read
the
Prophets
,
studied
the
Scriptures
,
séene
the
figures
,
and
all
to
be
fulfilled
in
Christ
,
and
yet
for
all
this
they
beléeued
not
on
him
,
not
onely
whilest
they
sawe
him
hang
vppon
the
Crosse
,
but
whilest
he
shewed
himselfe
glorious
vppon
the
earth
:
and
on
the
other
part
a
Thiefe
or
robber
béeing
blynde
and
ignoraunt
,
without
(
peraduenture
)
euer
hauing
séene
or
read
the
holy
Scriptures
,
with
out
miracles
,
being
with
such
great
paine
and
sorrow
vpon
the
Cross
,
euen
ready
to
dye
,
and
séeing
that
Christ
dyed
vppon
the
Crosse
,
beléeued
that
he
was
the
Sonne
of
God
,
and
hoped
for
Heauen
by
his
meanes
who
hanging
on
the
Crosse
said
,
My
God
my
God
,
why
hast
thou
forsaken
me
.
It
cannot
be
sayd
but
that
his
conuersion
was
a
singular
lyght
and
grace
which
he
had
from
God
:
so
that
as
his
conuersion
was
the
last
miracle
that
Christ
wrought
vppon
the
earth
,
so
it
was
of
all
other
the
greatest
.
He
was
a
figure
of
al
the
elect
,
who
are
saued
onely
thorough
grace
as
he
was
.
He
is
set
for
an
example
to
all
the
world
,
to
the
intent
that
none
shoulde
euer
dispayre
of
the
grace
of
God
,
seing
that
a
Théefe
,
who
for
his
wickednesse
was
punished
euen
with
death
,
and
for
his
vngraciousnesse
was
crucified
,
is
saued
.
Was
it
not
a
great
matter
,
that
in
the
same
day
,
when
Christ
with
so
great
zeale
shed
his
bloud
,
that
then
he
opened
the
windowes
of
his
diuine
treasures
,
and
rayned
downe
grace
in
such
aboundaunce
,
that
a
Théefe
was
illuminated
and
is
saued
.
The
good
Théefe
perceiuing
that
Christ
with
great
pittie
,
prayed
vnto
the
Father
for
those
that
crucified
him
,
more-ouer
excused
them
with
saying
,
that
they
knewe
not
what
they
did
,
wondering
at
this
so
great
loue
,
hée
tourned
his
eyes
vnto
Christ
,
and
sawe
that
he
suffered
so
great
euills
without
any
perturbation
:
hée
sawe
such
pitifull
teares
fall
from
him
to
the
grounde
,
and
such
feruent
and
kindeled
groanings
mount
from
him
vp
to
the
Heauen
:
he
heard
his
wordes
so
full
of
loue
:
he
behelde
such
his
gestures
and
diuine
actes
,
such
his
wonderfull
patience
,
profound
humilytie
,
high
wisdome
,
large
loue
,
long
perseuerance
,
and
other
his
diuine
vertues
,
whereby
he
was
moued
and
stirred
vp
,
(
the
inwarde
lyght
which
was
graunted
him
thorough
grace
béeing
his
guyde
,
)
to
beléeue
that
this
Iesus
who
suffered
in
such
sorte
,
was
the
Sonne
of
GOD
.
Christ
regarded
him
with
the
eye
of
his
pittie
,
and
therefore
hée
was
saued
.
It
cannot
be
denyed
but
that
the
vertues
,
giftes
and
graces
of
the
good
Théefe
,
were
meruaylous
at
the
first
,
as
it
is
in
the
elect
of
GOD
,
for
that
opening
his
eyes
,
he
acknowledged
and
confessed
,
that
he
was
wicked
,
and
that
he
suffered
iustlye
for
his
vngodlynesse
,
lyke
as
did
all
other
sinners
,
wherefore
approuing
the
workes
of
God
to
be
righteous
,
he
sayed
.
We
suffer
iustly
,
we
receiue
guerdon
according
to
our
workes
:
wheras
the
wicked
with
the
euill
Théefe
do
say
,
if
thou
be
Christ
,
saue
thy self
&
vs
,
forasmuch
thou
shouldst
saue
both
thy selfe
and
vs
.
Hée
also
excused
innocent
Christ
with
saying
,
this
man
hath
not
sinned
,
he
suffereth
for
vs
and
for
our
faults
,
béeing
constrained
therto
by
his
owne
méere
goodnesse
and
loue
,
wherefore
wée
ought
to
giue
him
thankes
,
that
in
suffering
for
vs
hée
would
excuse
vs
before
the
Father
.
There
can
bée
done
vnto
a
Lorde
or
noble
man
nothing
more
gratefull
,
then
when
hée
were
slaundered
and
accused
of
all
his
subiectes
and
countreymen
,
that
one
would
excuse
him
,
defende
him
,
and
testifie
of
his
innocencie
and
vertue
,
as
the
good
Théefe
did
,
who
vppon
the
pulpit
of
the
Crosse
,
when
there
was
none
that
durst
say
well
of
Christ
,
yea
when
euery
one
reuiled
him
,
he
with
out
all
feare
,
preached
foorth
openly
his
innocencie
.
Reprooued
also
the
naughtie
thiefe
,
saying
.
Dost
not
thou
also
feare
God
,
and
art
vppon
the
Crosse
and
ready
to
dye
?
Afterward
praying
,
he
sayd
vnto
Christ
.
O
Lord
remember
me
when
thou
commest
into
thy
Kingdome
.
As
if
hée
would
haue
sayd
,
when
thou
shalt
be
,
I
say
not
carnally
of
great
authoritie
in
this
present
lyfe
,
for
that
thy
kingdome
is
not
of
this
world
,
but
when
thou
shalt
be
in
thy
heauenly
inheritaunce
and
glory
,
purchased
for
vs
with
thy
precious
bloud
,
be
mindfull
of
me
,
not
of
my
sinnes
,
but
of
my
weakenesse
and
frailtie
,
remember
that
I
am
thy
creature
,
formed
and
created
by
thée
vnto
blessednesse
,
after
thine
owne
similitude
,
remember
that
thou
camest
downe
from
Heauen
for
mée
,
that
thou
hast
taken
humaine
fleshe
vppon
thée
,
that
thou
hast
prayed
,
hast
taken
paines
,
and
hast
suffered
tribulations
thirtie
and
thrée
yeares
,
for
me
hast
bene
crucified
,
and
for
me
shalt
now
dye
.
Remember
that
I
thorough
the
Faith
that
I
haue
in
thée
,
am
thy
brother
and
member
.
I
craue
not
to
bée
nexte
vnto
thée
in
thy
kingdome
.
Iustice
would
that
I
should
be
damned
,
but
I
know
by
Faith
that
I
shall
not
be
damned
,
O
Lord
thou
canst
not
forget
that
I
am
one
of
those
for
which
thou
sheddest
thy
bloud
,
and
sufferest
so
much
,
and
which
béeing
thy
companion
vpon
the
Crosse
,
hath
put
all
his
hope
in
thée
,
for
that
he
saw
opened
in
thée
the
windowes
of
all
diuine
treasures
and
graces
.
His
Faith
was
great
,
séeing
that
in
the
time
of
greatest
darknesse
,
&
when
al
men
cloased
their
eyes
against
Christ
,
he
opened
his
,
and
knew
him
to
be
the
sonne
of
God
.
His
hope
also
was
nothing
lesse
,
in
hoping
for
heauen
by
his
meane
who
hanged
on
the
Crosse
.
Also
his
loue
was
great
,
seeing
that
he
offered
vnto
Christ
his
heart
,
all
his
thoughts
,
his
loue
,
his
tongue
&
words
,
yea
he
offered
himselfe
wholly
,
béeing
vppon
the
Crosse
.
O
what
great
strength
and
constancie
was
this
in
him
,
seeing
that
he
béeing
on
the
crosse
in
such
great
torments
,
lifting
vp
his
minde
aboue
himselfe
,
he
remembred
with
how
great
loue
of
Christ
,
and
with
what
temperaunce
,
he
settled
himselfe
wholly
vppon
the
good
will
of
God
,
ascribing
with
great
iustice
,
glory
&
honour
vnto
God
,
to
himselfe
confusion
and
punishment
,
and
correction
vnto
the
wicked
théefe
:
his
prayer
likewise
was
altogether
spirituall
,
forasmuch
as
he
desired
not
things
brickle
and
things
which
are
below
,
neither
prayed
he
for
any
other
thing
,
but
that
he
would
looke
vppon
him
with
a
pitifull
eye
.
He
craued
that
he
might
lyue
in
his
remembraunce
and
Christ
promised
him
Heauen
,
saying
,
Verily
I
say
vnto
thée
,
that
this
day
thou
shalt
be
with
me
in
Paradice
.
He
added
vnto
the
promise
,
this
worde
verily
,
to
the
intent
that
he
might
be
assured
thereoff
:
as
if
he
would
say
,
be
assured
,
that
thou
shalt
be
with
me
in
Heauen
as
thou
art
with
me
on
the
Crosse
.
He
requested
to
be
in
his
remembraunce
,
and
Christ
promised
him
Paradice
:
and
when
should
he
be
there
?
the
very
same
day
:
and
with
what
company
?
with
Christ
:
and
howe
long
?
for
euer
:
and
to
whom
did
he
promise
such
great
treasures
?
to
a
most
vyle
théefe
,
who
for
his
wickednesse
was
hanged
vppon
the
Crosse
:
and
wherfore
did
he
promise
him
such
a
benefite
?
not
for
anye
merites
of
the
Théefe
,
but
for
his
owne
merites
,
and
thorough
méere
grace
.
What
aunswere
did
Christ
make
then
?
Assure
thy selfe
that
although
thou
hast
bene
euer
hethertoo
a
wicked
person
,
notwithstanding
,
I
say
not
a
thousand
yeres
hence
,
but
euen
this
daye
,
and
so
foorth
into
euerlasting
,
where
is
not
,
was
,
nor
shall
be
,
but
all
that
is
present
shall
be
:
for
that
by
and
by
thou
shalt
be
with
me
,
that
am
the
Sonne
of
God
in
Paradice
,
inasmuch
as
thou
shalt
be
in
felicitie
.
And
so
distributing
his
dayly
penny
,
he
beganne
at
the
last
.
It
was
no
small
priuiledge
,
that
one
so
vyle
a
Théefe
,
amongst
all
the
other
electe
,
was
appoynted
by
God
to
suffer
punishment
vppon
the
crosse
with
Christ
,
and
that
he
had
grace
graunted
him
to
aske
mercie
of
Christ
,
when
he
in
such
aboundaunce
shewed
foorth
grace
abroad
:
and
to
beléeue
that
he
shoulde
receiue
aboundantly
,
séeing
that
the
Chest
of
the
treasurie
of
Christ
was
opened
.
Let
vs
praye
therefore
vnto
the
Lord
,
that
with
the
eyes
of
his
pittie
he
would
looke
vppon
vs
,
as
he
looked
vppon
this
Théefe
,
so
that
we
maye
render
vnto
him
all
praise
,
honour
and
glory
,
thorough
Iesus
Christ
our
Lord
,
Amen
.
Of
the
wonderfull
conuersion
of
Saint
Paul
.
Sermon
.
8.
ALbeit
that
God
is
wonderfull
in
himselfe
,
and
is
so
also
declared
in
his
creatures
,
and
especially
in
the
Saints
,
yet
in
Paule
he
is
declared
moste
wonderfull
.
And
this
,
bicause
that
whilest
hée
was
an
enimie
to
Christ
,
and
most
earnest
in
séeking
to
peruert
the
honour
of
God
,
vppon
a
sodaine
God
conuerted
him
,
and
wrought
so
in
him
,
that
he
was
a
most
zealous
setter
foorthe
of
the
honour
and
glory
of
God
.
Wher
is
to
be
noted
,
that
as
all
creatures
depend
on
God
,
so
lykewise
they
belong
vnto
him
,
and
man
so
much
the
more
,
as
he
hath
a
being
more
noble
:
notwithstanding
man
thorough
his
malice
&
peruerse
nature
doth
oftentimes
resist
against
God
,
he
tourneth
his
shoulders
,
&
walketh
the
contrary
way
,
with
absenting
himself
euery
day
more
&
more
from
him
,
as
Paule
did
in
times
past
,
who
with
a
meruaylous
force
,
made
hast
&
ran
to
seeke
the
dishonour
of
God
.
And
this
,
first
bicause
he
was
a
young
man
,
and
his
bloud
boyled
in
him
,
he
was
proud
for
that
he
was
a
Iew
,
&
further
of
the
Tribe
of
Beniamin
,
vnto
whom
Ierusalem
fell
by
lot
,
&
was
the
highest
among
the
other
.
He
was
also
of
the
sect
of
the
Phariseies
,
who
accounted
themselues
the
best
of
all
others
,
and
moreouer
he
was
a
Citizen
of
Rome
:
so
that
it
may
be
thought
,
if
he
were
without
the
grace
of
God
,
he
had
occasion
to
be
proud
.
Forasmuch
as
he
was
learned
in
the
Law
,
in
that
he
had
ben
instructed
by
Gamaliel
,
brought
vp
in
Moses
rightes
,
and
thorough
continuance
of
custome
made
as
it
were
vnchaungeable
.
He
sawe
that
Christ
had
bene
,
not
onely
by
the
Iewes
but
also
by
the
consent
of
the
Gentiles
iudged
to
the
death
and
crucified
,
it
séemed
vnto
him
that
Christ
was
contrary
to
Moses
,
and
to
the
Law
,
wherefore
with
great
vyolence
he
persecuted
both
him
and
those
that
beleeued
in
him
.
Going
to
Damascus
of
his
owne
accord
,
he
had
gotten
authoritie
graunted
him
,
to
bring
vnto
Ierusalem
,
all
those
that
confessed
the
name
of
Christ
.
He
himselfe
writing
vnto
the
Galathians
,
confessed
that
hée
had
persecuted
the
Church
of
Christ
excéedingly
.
It
maye
be
thought
if
hée
were
terrible
and
vyolent
agaynst
the
Christians
,
that
the
Disciples
themselues
also
,
after
they
had
receiued
the
holy
Ghost
in
such
great
aboundaunce
,
were
afrayde
of
him
:
so
that
after
hée
was
conuerted
,
comming
to
Ierusalem
,
and
seeking
meanes
to
be
vnyted
with
the
Apostles
,
Barnabas
was
faynt
to
bring
him
in
,
so
great
was
the
feare
that
they
had
of
him
.
Before
that
hée
was
conuerted
,
hée
breathed
foorth
nothing
but
threatnings
and
death
,
as
it
is
written
.
Ananias
sayd
vnto
Christ
.
Lorde
I
haue
heard
by
manye
,
of
this
man
,
how
great
euills
hée
hath
done
to
thy
Saincts
in
Ierusalem
.
He
would
haue
destroyed
and
vtterly
rased
out
the
Church
of
Christ
,
if
God
had
not
preuented
him
:
inasmuch
as
his
woodnesse
and
anger
was
wonderfull
,
and
of
so
much
the
greater
force
was
it
,
as
that
he
persecuted
Christ
,
vnder
a
shew
of
goodnesse
,
thinking
blyndly
,
that
he
did
a
great
seruice
to
God
.
The
Apostles
were
not
sufficient
for
to
instructe
him
,
wherefore
hée
sette
him-selfe
agaynst
CHRIST
:
for
that
lyke
as
hée
was
according
to
the
righteousnesse
of
the
Law
vnblameable
,
so
he
was
most
wicked
,
inasmuch
as
he
persecuted
Christ
our
righteousnrsse
.
In
the
meane
while
that
Paule
went
with
so
great
anger
vnto
Damascus
,
Christ
assaulted
him
by
the
way
,
he
vsed
vyolence
with
him
,
and
by
force
conuerted
him
.
When
Dauid
had
sinned
,
and
God
would
conuert
him
,
he
sent
to
him
Nathan
the
Prophet
,
who
shewing
him
flatly
his
fault
,
caused
him
to
acknowledge
it
,
so
he
confessed
his
sinne
,
and
repented
:
but
we
doe
not
read
that
he
vsed
with
him
any
vyolence
.
And
lykewise
when
hée
counuerted
that
sinfull
woman
that
fell
weeping
at
his
féete
,
the
good
theefe
,
and
many
other
sinners
,
the
which
at
the
least
recommended
themselues
vnto
him
:
But
as
for
Paule
,
he
called
him
,
when
he
was
most
his
enimie
,
to
giue
vs
to
vnderstand
,
that
those
which
be
righteous
by
the
righteousnesse
of
the
Lawe
,
as
Paule
was
,
bée
greater
enimies
vnto
Christ
,
then
the
wickedest
people
in
the
worlde
:
wherefore
Paule
,
not
by
ceremonies
,
and
fables
,
but
heartely
and
in
truth
writing
to
Timothie
,
called
himselfe
the
greatest
sinner
in
the
world
,
and
this
,
bicause
the
righteousnesse
of
the
Law
was
of
all
other
most
farthest
off
from
grace
,
and
most
contrarye
thereto
.
Paule
then
béeing
nigh
vnto
Damascus
,
was
on
a
sodaine
wholy
compassed
about
with
a
great
light
,
which
came
from
heauen
,
in
token
of
the
great
inwarde
lyght
which
he
ought
to
haue
,
by
that
that
he
being
astonied
fel
vnto
the
ground
,
to
note
that
he
must
fall
from
all
confidence
in
himselfe
.
And
he
perceiued
a
voyce
which
sayth
vnto
him
,
Saule
,
Saule
,
why
persecutest
thou
me
?
It
is
a
pleasant
thing
when
we
be
in
extreme
miseries
,
to
bée
called
by
our
right
names
,
of
our
true
friends
,
&
much
more
of
Christ
,
as
Paule
was
.
He
repeated
twice
the
same
name
,
not
onely
in
token
of
the
excéeding
loue
he
bare
towards
him
,
&
that
he
should
consider
,
that
he
was
come
nowe
the
seconde
time
for
him
,
but
to
note
that
Paule
béeing
in
the
profunditie
of
erroures
,
lulled
a
sléepe
vnder
the
shaddow
of
the
lawe
,
had
néede
of
a
singuler
calling
for
to
be
awaked
,
and
to
the
intent
that
he
might
open
his
eyes
vnto
Christ
He
sayd
then
vnto
him
,
why
persecutest
thou
mée
?
knowest
thou
not
that
thou
persecutest
one
who
neuer
offended
thée
?
one
that
is
thy
friende
,
one
that
for
thee
came
downe
from
Heauen
,
one
that
dyed
for
thée
vpon
the
Crosse
,
&
would
dye
a
thousand
times
,
if
it
were
so
expedient
,
persecutest
thou
one
so
déere
a
friende
of
thine
,
that
albeit
thou
hast
offended
him
most
highly
,
yet
notwithstandinge
,
without
any
thy
forwarde
disposition
,
doth
not
onelye
pardon
thee
,
but
hath
elected
thée
for
one
of
his
principal
Capitaynes
?
Then
Paul
sayde
,
who
art
thou
Lorde
?
as
if
he
should
say
,
I
perceiue
a
voyce
,
I
heare
woordes
,
I
féele
that
one
talketh
with
mée
,
but
I
cannot
tell
who
it
is
.
I
haue
read
that
GOD
talked
with
Adam
,
with
Noe
,
with
Abraham
,
with
Moses
,
with
Samuel
,
&
with
many
others
,
it
might
be
that
thou
art
God
thou
which
talkest
with
mee
?
looke
howe
thou
hast
cast
me
to
the
earth
sodaynely
.
Then
Christ
aunswered
and
sayde
:
I
am
Iesus
,
whome
thou
persecutest
,
with
attributinge
to
himselfe
all
the
hurt
that
was
done
to
his
elect
.
As
if
he
woulde
saye
,
reade
my
Gospell
,
consider
all
my
lyfe
,
and
thou
shalt
finde
that
it
hath
bene
continuallye
and
alwayes
,
full
of
reproches
,
infamyes
,
labours
,
persecutions
and
crosses
,
and
for
al
this
thou
shalt
not
finde
that
euer
I
did
lament
mine
estate
:
but
forasmuch
as
thou
persecutest
mine
elect
,
whiche
beeing
soule
of
my
soule
,
and
heart
of
my
heart
,
are
to
me
more
déere
then
mine
owne
lyfe
,
I
cannot
abide
that
thou
shouldest
persecute
them
.
If
that
be
not
sufficient
which
I
suffered
by
thée
on
the
earth
in
thirtie
and
thrée
yeares
,
but
that
thou
wouldest
I
shoulde
suffer
more
,
worke
thine
anger
vpon
me
,
and
let
my
déere
brethren
alone
,
who
be
so
precious
and
déere
vnto
me
,
that
with
mine
owne
death
I
haue
giuen
them
lyfe
.
It
is
a
hard
matter
for
thée
to
kicke
agaynst
he
prick
.
It
is
a
thing
very
hard
&
daungerous
to
fight
agaynst
Christ
,
who
vnto
the
wicked
&
to
those
that
be
rebelling
agaynst
him
,
is
a
rocke
of
offence
and
a
stumblinge
blocke
:
for
that
like
as
beasts
when
they
stricke
out
their
héeles
agaynst
a
pricke
,
do
hurt
themselues
and
not
the
pricke
,
so
thou
Paul
,
if
thou
wouldest
kicke
agaynst
Christ
,
at
the
last
without
preuayling
against
Christ
,
yea
,
with
manifesting
so
muche
the
more
his
glory
,
shalt
hurt
onely
thy selfe
.
Then
Paul
béeing
by
this
time
altogether
inwardly
chaunged
,
disposing
himselfe
to
the
good
will
of
God
,
sayde
:
Lorde
what
wilt
thou
that
I
should
doe
?
as
if
he
should
saye
,
I
commit
my selfe
wholly
into
thy
handes
,
doe
with
me
what
it
pleaseth
thée
.
O
happie
sicke
man
,
séeinge
that
he
committed
himselfe
into
the
charge
of
one
so
expert
,
able
,
and
louing
a
Phisitian
.
O
happie
lost
flocke
,
seeing
it
is
now
fallen
into
the
pitifull
armes
of
the
heauenly
shephearde
:
Christ
sayd
then
:
arise
vp
and
goe
into
the
citie
,
and
there
it
shall
be
tolde
thée
what
thou
oughtest
to
do
.
Those
which
were
in
his
company
,
stoode
astonyed
hearing
the
voyce
,
although
they
vnderstoode
not
the
worde
,
and
séeinge
nothing
.
And
Saul
arising
from
the
earth
;
opening
his
eyes
,
saw
nothing
,
in
token
that
he
was
altogether
lifted
vp
and
rauished
vnto
God
.
Then
leading
him
by
the
hande
they
brought
him
vnto
Damascus
,
where
he
was
afterward
instructed
by
Ananias
.
Then
béeing
perfectly
illuminated
,
he
sawe
how
greatly
blinde
his
prudence
had
bene
,
his
wisedome
foolish
,
his
pietie
vngodly
,
his
righteousnesse
vniust
,
his
goodnes
mischieuous
,
his
charitie
cruell
,
his
innocencie
spotted
,
&
all
his
vertues
full
of
vice
.
Then
putting
off
vtterly
the
olde
Adam
,
he
clothed
himselfe
with
Christ
,
&
countinge
himselfe
of
no
reputation
,
he
was
transformed
in
God
.
And
likewise
Christ
made
of
him
a
glorious
and
diuine
conquest
,
inasmuch
as
where
he
went
to
attach
the
elect
of
God
,
he
himselfe
was
attached
of
Christ
.
He
woulde
haue
bond
them
,
&
himselfe
was
bound
with
the
golden
cheines
of
charitie
:
brought
vnto
Hierusalem
,
&
was
euen
rauished
and
lifted
vp
vnto
the
third
heauen
:
he
woulde
haue
imprisoned
them
,
and
himselfe
was
shut
close
in
the
good
will
of
God
:
he
would
haue
slayne
them
,
&
he
was
mortified
vnto
the
world
,
&
made
liuing
vnto
God
.
His
conuersion
also
was
wonderfull
,
not
onely
bicause
Christ
stayed
him
on
a
sodain
from
so
great
an
anger
&
violence
,
with
which
he
went
to
the
dishonour
of
God
:
but
moreouer
conuerted
him
,
turned
and
drew
him
vnto
him
,
with
great
force
:
so
that
he
conducted
him
to
the
top
&
height
of
all
vertues
,
in
such
sort
that
concerning
his
following
of
Christ
,
he
sayd
:
Be
ye
like
vnto
me
,
followers
of
Christ
.
I
know
not
who
could
more
haue
despised
the
world
&
his
owne
righteousnesse
,
séeing
that
he
accounted
for
dounge
,
euery
thing
that
was
without
Christ
.
Who
is
it
that
hath
for
Christ
so
despised
this
present
life
,
as
Paul
did
?
who
sayd
,
I
desire
to
be
disolued
,
and
to
be
with
Christ
.
And
as
concerning
mortification
of
the
olde
Adam
,
he
said
,
I
chastise
my
body
and
bring
it
in
subiection
.
He
was
crucified
with
Christ
,
wherfore
he
sayd
,
with
Christ
I
am
nailed
vpon
the
crosse
.
Ther
was
none
of
the
Saints
that
tooke
so
much
paines
for
Christ
as
he
did
:
he
himselfe
writing
to
the
Corinthians
sayd
,
that
he
had
laboured
more
abundantly
,
than
al
the
other
Apostles
.
He
was
so
inamoured
on
Christ
,
that
he
was
ready
&
prepared
,
not
onely
to
be
taken
&
bound
for
Christes
sake
,
but
also
to
dye
:
yea
,
he
said
,
God
forbid
that
I
should
glorie
but
onely
in
the
crosse
of
Christ
.
His
glorious
Ensignes
,
were
the
markes
of
Iesus
Christ
,
which
he
beare
in
his
body
.
And
his
glorye
was
the
witnesse
,
not
of
men
,
but
of
the
holy
Ghost
,
and
of
his
owne
conscience
.
When
he
was
for
Christ
reuiled
,
apprehended
,
bounde
,
and
imprisoned
,
hée
accompted
himselfe
moste
happye
,
then
when
he
was
taken
vppe
to
the
thirde
Heauen
.
Writing
his
Epistles
&
béeing
willing
to
giue
authoritie
to
his
word
,
he
called
himselfe
most
often
Paul
in
bondes
for
Christ
,
adiudging
himselfe
greater
,
when
hee
was
imprisoned
for
Christ
,
then
if
he
had
bene
in
the
most
high
throne
and
seate
of
dignitie
in
the
world
.
His
fayth
was
certeyne
,
wherefore
he
sayde
,
I
runne
not
as
to
an
vncerteyne
thing
,
his
hope
was
stedfast
,
wherefore
he
sayde
,
we
are
made
safe
thorough
hope
:
and
his
charitie
was
perfect
,
therefore
he
sayd
,
who
shal
seperate
me
from
the
loue
of
God
?
he
had
such
zeale
and
loue
of
soules
for
the
honour
of
God
,
that
he
desired
to
be
accursed
from
Christ
,
for
the
glory
of
God
and
the
saluation
of
his
brethren
.
He
was
euer
fixed
with
his
heart
and
minde
in
heauen
,
wherefore
he
sayd
,
our
conuersation
is
in
heauen
.
And
for
all
this
he
was
so
humble
,
that
he
called
himselfe
the
least
of
the
Apostles
,
vnworthy
the
name
of
an
Apostle
,
borne
out
of
due
season
,
and
nothing
,
yea
,
the
chiefest
sinner
of
the
world
.
Paul
was
a
spirituall
temple
of
God
,
in
which
he
wrought
wonderfull
things
.
And
what
néede
I
say
more
,
he
was
an
instrument
of
Christ
,
and
a
vessell
elected
to
publish
all
abroade
the
name
of
Iesus
,
&
to
suffer
for
him
.
Séeing
then
that
from
the
bottomlesse
gulfe
of
his
sinnes
,
he
was
rauished
vp
euen
to
the
third
heauen
,
&
enriched
with
so
great
light
,
vertues
,
giftes
,
and
graces
,
so
that
in
him
is
verefied
that
which
was
aforesayd
,
that
whereas
sinne
doth
abound
,
grace
doth
superabound
.
Let
vs
set
this
glasse
before
our
eyes
,
not
onely
to
the
intent
that
we
may
neuer
dispayre
,
but
also
,
so
that
following
him
in
all
good
thinges
,
we
may
render
vnto
God
all
prayse
,
honour
and
glorye
,
thorough
Iesus
Christ
our
Lorde
.
Amen
.
The
ende
of
the
Sermons
of
Hope
.
¶
What
thing
it
is
to
loue
God
.
Sermon
.
I.
THere
be
some
who
forbicause
they
saye
that
they
loue
God
,
doe
thinke
that
they
loue
him
sufficiently
,
but
God
is
loued
with
the
heart
,
not
with
wordes
.
To
loue
God
is
an
other
manner
of
thing
then
onely
to
say
,
I
loue
GOD
.
Some
other
bicause
they
fast
,
giue
almes
,
praye
,
and
doe
lyke
workes
,
doe
thinke
that
the
dooing
thereoff
is
a
louing
of
God
.
But
loue
consisteth
in
the
heart
,
not
in
the
handes
,
albeit
by
the
workes
,
it
is
declared
&
made
knowne
.
Such
outwarde
woorkes
may
be
done
by
hipocrites
,
and
by
such
as
be
not
in
loue
with
God
:
and
when
they
are
done
also
by
those
which
loue
God
,
notwithstanding
,
albeit
those
outward
workes
do
grow
of
loue
,
they
are
not
therefore
loue
it selfe
,
but
the
effects
theroff
.
Also
those
be
deceyued
which
bicause
when
they
talke
haue
a
féeling
of
that
they
talke
,
when
they
read
or
meditate
on
any
deuout
thing
,
haue
a
certeine
tast
,
and
doe
feele
a
certeine
pleasaunt
swéetnesse
therein
,
doo
beléeue
that
the
hauing
of
such
lyke
tast
and
féelinge
,
is
the
louing
of
God
:
but
forasmuch
as
such
like
pleasure
and
tasting
,
is
many
times
graunted
,
not
onely
to
the
vnperfect
,
but
also
to
the
wicked
,
the
which
be
not
in
loue
with
God
:
therefore
such
sensuall
appetites
and
effects
,
be
effects
of
the
flesh
,
and
not
of
the
spirit
.
It
is
very-true
,
that
they
which
loue
God
truely
,
for
that
they
féele
with
the
spirite
that
they
be
of
the
elect
,
that
God
loueth
them
,
that
he
is
theyr
Father
,
and
that
he
hath
a
singuler
care
of
them
,
wherefore
they
haue
in
theyr
heartes
as
it
were
alwayes
,
a
certeine
ioyfulnesse
,
but
sincere
and
pure
:
they
take
pleasure
to
reason
of
God
,
to
heare
his
worde
,
to
read
the
holy
Scriptures
,
to
behold
his
diuine
goodnesse
,
and
to
pray
&
do
other
good
works
,
yet
notwithstanding
this
pleasure
is
not
loue
it selfe
,
but
the
effect
of
loue
.
To
iudge
God
of
greatest
price
,
to
estéeme
him
,
to
account
him
déere
,
to
set
more
by
him
then
by
all
the
worlde
,
and
himselfe
,
they
all
be
effectes
of
loue
,
but
not
loue
it selfe
.
And
so
likewise
,
although
the
loue
of
god
,
making
vs
of
no
reputation
in
our selues
,
transformeth
vs
in
God
,
and
that
in
such
sort
,
that
estéeming
nothing
good
but
God
,
we
account
our selues
and
all
other
things
nothing
worth
,
except
in
that
that
they
may
serue
to
the
glory
of
God
,
notwithstanding
this
abiecting
our selues
,
and
transforming
in
God
,
be
not
loue
it selfe
,
but
the
effectes
of
loue
.
Also
those
doe
deceiue
themselues
,
which
for
that
they
haue
a
desire
to
goe
vnto
heauen
,
for
theyr
owne
felicitie
and
profite
,
doe
beléeue
that
this
desire
is
the
louing
of
God
,
and
in
verye
truth
it
is
but
an
effect
of
selfe
loue
,
contrary
to
the
loue
of
God
.
It
is
very
true
,
that
the
desire
of
going
to
heauen
for
the
glory
of
god
,
is
no
effect
of
selfe
loue
,
neyther
the
very
loue
of
god
,
but
an
effect
thereoff
.
Lykewise
also
to
loue
God
bicause
he
hath
giuen
to
thée
,
gyueth
to
thée
,
or
bicause
thou
hopest
that
he
will
giue
to
thée
ryches
,
children
,
honours
,
pleasures
,
and
other
benefites
,
is
in
truth
no
louing
of
God
,
but
of
thy selfe
.
And
in
like
sort
also
,
forasmuch
as
GOD
hath
plentifully
all
benefites
,
therefore
séeing
that
in
himselfe
cannot
desire
any
good
thing
,
if
the
louing
of
god
were
to
desire
any
good
thing
in
him
,
God
coulde
not
be
loued
.
It
is
very
true
,
that
we
may
and
ought
to
desire
it
,
not
that
GOD
is
more
glorious
in
himselfe
,
bicause
this
is
impossible
,
but
that
he
is
more
glorious
vnto
the
worlde
,
with
his
glory
by
creatures
,
béeing
made
manifest
and
famous
.
But
this
desire
is
not
the
louing
of
GOD
it selfe
,
but
and
effect
thereoff
.
Neyther
is
it
the
louing
of
God
to
be
gladde
and
reioyce
together
of
his
benenefite
,
bicause
that
all
this
groweth
of
the
loue
which
we
beare
him
but
it
is
not
loue
it selfe
.
Loue
is
a
thing
much
dearer
vnto
vs
.
And
so
also
the
loue
of
GOD
is
not
that
liuelye
and
spirituall
,
knowledge
,
taste
,
and
feeling
,
that
we
haue
of
GOD
,
yea
loue
groweth
of
it selfe
,
inasmuch
as
,
for
that
lyuely
with
the
spirite
wee
doe
féele
his
goodnesse
,
therefore
we
doe
loue
him
.
Wherefore
it
is
to
bée
noted
that
loue
is
a
thing
so
inward
to
vs
,
that
albeit
we
do
loue
,
yet
notwithstanding
we
knowe
with
great
difficulty
what
loue
is
,
and
with
greater
difficultie
can
we
expresse
it
.
So
that
lyke
as
it
is
an
easie
thinge
to
knowe
that
GOD
is
,
but
verye
harde
to
discerne
what
manner
of
one
he
is
:
so
it
is
easie
to
loue
,
and
to
knowe
that
loue
is
,
but
to
vnderstande
and
expresse
what
manner
of
thing
it
is
,
that
is
a
most
harde
matter
.
And
for
all
this
I
thinke
to
expresse
it
.
Loue
is
nothinge
els
but
a
certeyne
inclination
which
we
haue
to
hinges
.
Lyke
as
the
naturall
loue
is
none
other
but
a
naturall
inclynation
,
whiche
all
creatures
haue
vnto
theyr
owne
béeing
,
whereoff
it
groweth
that
they
naturally
haue
a
longinge
after
,
doe
desire
,
and
are
moued
to
séeke
all
those
thinges
which
do
preserue
it
.
In
lyke
sorte
sensuall
loue
is
an
inclynation
which
all
lyuinge
sensible
creatures
haue
vnto
pleasure
,
wherof
it
groweth
that
they
desire
and
bée
moued
to
séeke
for
those
thinges
which
woulde
cause
it
,
as
meate
,
and
other
things
whereoff
pleasure
groweth
.
And
lykewise
humane
&
reasonable
loue
,
is
nothing
els
but
an
inclynation
which
men
haue
vnto
honestye
,
whereoff
it
groweth
that
they
desire
and
be
moued
to
séeke
for
vertues
,
be
pleased
and
delyghted
therein
.
Nowe
the
true
and
spirituall
loue
of
GOD
is
nothinge
else
but
a
spirytuall
inclynation
whiche
the
Sayntes
haue
vnto
the
glorye
of
GOD
,
the
which
groweth
of
a
liuely
feeling
that
they
haue
of
the
goodnesse
of
God
,
&
of
this
inclynation
groweth
that
they
long
for
and
desire
to
honour
him
,
and
that
hée
maye
bée
honoured
of
all
creatures
.
They
are
moued
to
honour
him
in
such
sorte
as
they
can
,
and
doe
séeke
that
he
may
bée
also
honoured
of
others
,
and
so
they
come
to
shewe
foorth
actes
of
loue
,
they
reioyce
together
and
bée
delyghted
in
all
those
thinges
which
make
to
the
glorye
of
God
,
wherefore
they
take
pleasure
in
all
the
good
workes
that
bée
done
,
and
lykewise
also
doe
séeke
to
haue
euery
day
more
light
of
the
goodnesse
of
God
.
But
it
is
to
be
vnderstoode
,
that
séeing
such
inclination
is
altogether
spirituall
,
it
is
not
found
in
carnall
men
,
but
only
in
those
,
who
béeing
regenerated
thorough
Christ
,
be
spirituall
,
wherefore
they
alone
do
loue
God
in
truth
,
those
which
are
by
hauing
fayth
borne
agayn
,
those
the
more
,
which
haue
the
greater
fayth
.
And
forasmuch
as
God
,
as
he
that
hath
in
himselfe
the
fulnesse
of
all
perfection
,
hath
no
inclination
to
creatures
,
therefore
he
loueth
them
not
in
such
sorte
as
he
is
loued
of
vs
,
yea
,
the
loue
which
GOD
beareth
to
creatures
,
is
none
other
but
a
willingnesse
to
doe
them
good
effectually
,
for
as
longe
time
as
he
thinketh
good
.
But
let
vs
praye
vnto
the
Lord
that
hée
woulde
make
vs
féele
his
loue
,
to
the
intent
that
we
may
render
to
him
all
praise
,
honour
,
and
glorye
,
thorough
Iesus
Christ
our
Lorde
,
Amen
.
¶
How
God
alone
ought
of
vs
to
be
loued
.
Sermon
.
2
GOOdnesse
is
an
obiect
to
loue
,
so
that
it
onely
ought
to
moue
vs
to
loue
the
which
we
loue
:
wherefore
we
ought
to
loue
nothing
but
that
which
is
good
:
&
forbicause
,
according
as
Christ
sayd
,
God
alone
is
good
in
truth
,
therfore
he
onely
ought
to
be
loued
.
In
him
alone
is
the
true
beautie
,
by
the
which
things
are
loued
,
the
true
Charitie
,
wisedome
,
mercy
,
and
all
other
vertues
,
which
can
moue
&
stirre
vs
vp
to
loue
:
inasmuch
as
the
vertues
that
be
sound
in
creatures
,
and
likewise
the
beautie
,
are
no
true
vertues
nor
true
beautie
,
but
shadowes
a
farre
off
,
and
Images
of
the
vertues
&
beautie
of
God
:
yea
God
alone
is
he
,
who
is
in
truth
,
wherefore
he
onely
ought
to
be
loued
.
Creatures
haue
not
any
true
beeing
,
but
shadowed
,
wherefore
God
sayd
vnto
Moses
,
I
am
:
as
if
he
would
saye
,
Goe
downe
vnto
Aegypt
to
deliuer
my
people
without
feare
,
for
that
creatures
bicause
they
haue
no
true
being
,
they
can-not
without
me
doe
thée
any
hurt
nor
yet
helpe
thée
,
but
I
alone
am
he
,
who
for
that
I
am
in
truth
,
can
doe
thée
both
good
and
euill
.
And
although
when
we
bée
looued
,
that
loue
procureth
vs
to
loue
them
againe
which
loue
vs
yet
bicause
we
be
not
loued
in
truth
of
any
but
onely
of
God
,
from
whome
alone
we
must
acknowledge
to
haue
all
our
beatitude
,
therefore
him
onely
we
ought
to
loue
.
Wherefore
as
God
is
the
first
beginning
of
al
our
beatitude
,
so
also
he
ought
to
be
our
last
end
,
vnt
whom
we
ought
to
goe
with
al
our
loue
,
with
which
in
him
alone
we
ought
to
stablish
our selues
:
as
he
himselfe
commaunded
saying
.
Thou
shalt
loue
the
Lord
thy
God
,
with
all
thy
heart
,
soule
,
minde
,
strength
,
and
vertue
.
Therefore
God
willing
to
haue
of
vs
all
loue
,
as
is
conuenient
he
should
,
layeth
hard
to
our
charge
,
that
we
ought
not
in
any
wise
giue
part
therof
to
creatures
.
Thou
wilt
saye
God
hath
commaunded
that
we
loue
our
neighbour
as
our selues
,
wherefore
we
ought
not
to
loue
God
alone
,
but
also
creatures
.
I
aunswere
and
say
that
Christ
sayd
also
,
that
he
which
hateth
not
father
&
mother
,
children
,
brothers
,
sisters
,
and
moreouer
himselfe
,
can-not
be
my
Disciple
:
and
how
shall
it
be
possible
that
we
hate
them
,
and
on
the
other
side
,
being
our
neighbours
,
that
we
loue
them
as
our selues
,
séeing
that
hatred
is
contrary
to
loue
?
For
the
vnderstanding
therefore
of
the
truth
,
it
is
to
wit
,
that
nothing
in
truth
is
loued
,
but
onely
that
thing
in
which
loue
is
stedfastly
fixed
and
set
:
and
in
lyke
sort
there
is
in
truth
no
hatred
,
but
onely
that
,
in
which
hatred
is
fixed
and
bounded
:
and
bicause
that
like
as
the
waters
runne
all
into
the
Sea
,
neither
doe
they
euer
rest
vntill
they
come
thether
,
so
God
,
for
that
he
alone
is
in
truth
good
,
our
first
beginning
and
last
ende
,
our
loue
passing
by
creatures
,
ought
not
to
be
stayd
in
them
,
but
wholly
to
be
directed
euen
vnto
God
,
and
to
rest
in
him
:
wherefore
he
alone
in
truth
ought
to
be
loued
.
And
likewise
also
,
forasmuch
as
sinne
onelye
is
in
trueth
naught
and
filthie
,
therefore
it
alone
ought
to
be
hated
:
so
that
albeit
our
hatred
passe
by
creatures
,
it
ought
therfore
not
to
be
stayd
in
them
,
but
to
be
directed
vnto
wickednesse
,
and
there
onely
to
rest
.
And
to
vnderstand
this
the
better
,
I
will
bring
an
example
of
a
perfect
Christian
.
whose
heart
if
thou
sawest
,
thou
shouldest
see
that
his
loue
is
wholly
vppon
God
:
and
yet
for
all
this
,
hée
loueth
creatures
,
with-out
staying
therefore
his
loue
in
them
,
yea
he
loueth
them
not
,
but
for
the
glory
of
God
,
&
inasmuch
as
they
serue
to
make
it
manifest
:
so
that
such
a
one
might
say
vnto
God
the
same
wordes
that
Augustine
sayde
in
time
passed
,
O
Lord
when
I
loue
and
creture
,
I
loue
not
that
creature
,
but
thée
,
for
whose
loue
I
loue
it
.
Although
the
spouse
,
doth
loue
the
gifts
of
hir
husband
,
she
doth
not
therefore
staye
hir selfe
with
hir
loue
vpon
them
,
but
onely
doth
loue
them
for
his
sake
that
gaue
them
,
and
bicause
they
serue
for
his
glory
and
credit
:
in
lyke
sort
the
true
spouse
of
the
Sonne
of
God
,
doth
not
loue
,
account
precious
,
nor
estéeme
the
benefites
of
God
for
the
worthinesse
of
them
onelye
,
nor
yet
for
hir
owne
gayne
,
but
only
for
being
giuen
of
God
,
and
for
that
they
serue
to
his
glory
.
Likewise
also
a
good
Christian
hateth
no
persons
,
but
for
their
wickednesse
,
which
be
to
the
dishonour
of
God
,
béeing
by
him
most
highly
loued
,
so
that
his
hatred
is
not
fixed
in
the
creature
but
in
the
sinne
.
We
ought
therefore
to
loue
God
with
all
our
heart
,
and
that
with
staying
our selues
with
al
our
hopes
vpon
him
:
and
we
ought
to
loue
our
neighbors
as
our selues
,
with
out
stablishing
in
any
wise
our
loue
vppon
them
,
but
with
louing
them
onely
for
the
glory
of
God
,
and
inasmuch
as
they
serue
to
the
making
of
it
manifest
.
We
ought
also
to
hate
our
neighbours
,
our
parents
,
and
our selues
,
as
Christ
sayde
,
not
with
staying
our selues
with
hatred
towardes
them
,
but
towardes
their
vices
and
sinnes
:
inasmuch
as
we
ought
to
hate
them
onely
,
for
that
they
béeing
carnall
doe
hinder
vs
,
draw
vs
backe
,
make
vs
slacke
,
&
suffer
not
vs
to
make
famous
the
glory
of
God
.
Like
as
then
there
is
one
onely
God
,
so
he
alone
ought
to
be
loued
:
and
as
al
other
things
be
of
God
,
so
onely
for
him
they
ought
to
be
loued
.
Al
the
creatures
together
be
not
worthy
of
our
loue
,
which
is
fit
for
none
but
God
.
And
al
this
of
our
loue
which
resteth
in
creatures
,
is
lost
.
God
as
he
who
is
iealous
ouer
vs
,
will
haue
all
our
loue
for
himself
:
of
other
things
that
we
haue
he
is
content
that
we
should
communicate
&
giue
vnto
others
,
so
that
it
be
to
his
glory
,
but
loue
he
would
not
,
that
should
giue
vnto
any
but
him
.
If
we
loue
men
,
for
that
they
be
our
kinsfolkes
,
be
lyke
vnto
vs
,
and
come
of
the
same
bloud
that
we
doe
,
such
loue
is
naturall
and
not
vertuous
.
If
we
loue
them
for
their
beautie
,
and
there-in
doe
establish
our selues
with
our
loue
,
in
such
a
case
that
is
a
lasciuious
loue
.
If
we
loue
them
for
profite
,
the
loue-procéedeth
of
couetousnesse
:
if
for
dignitie
or
honour
which
we
looke
to
obtaine
,
that
loue
commeth
of
pride
:
If
also
we
loue
them
,
for
that
we
hope
that
they
shall
serue
for
our
saluation
,
and
for
that
we
trust
by
their
meanes
to
goe
vnto
Heauen
,
which
we
desire
onely
for
our
owne
felicitie
,
without
hauing
respect
to
the
glory
of
GOD
,
this
also
is
wholly
a
wicked
and
carnall
loue
.
But
now
this
truely
is
a
loue
,
bright
,
sincere
,
pure
,
spirituall
and
of
Charitie
,
when
we
loue
our selues
&
creatures
,
onely
for
the
glory
of
God
,
and
onely
when
they
doe
serue
,
or
be
to
serue
to
the
manifesting
thereoff
.
True
Charitie
then
,
as
Paule
did
write
,
séeketh
not
the
things
that
be
our
own
,
but
the
glorye
of
God
:
yea
it
is
a
vertue
that
is
most
worthy
,
most
high
,
most
pure
,
and
altogether
diuine
,
holdeth
the
eyes
alwayes
open
,
stedfast
and
fixed
on
the
glory
of
God
,
and
albeit
sometimes
,
as
that
which
is
most
pitifull
and
humble
,
it
debaseth
it selfe
,
to
helpe
the
neighbours
,
it
is
not
therefore
stayed
in
them
,
but
immediately
with
exalting
it selfe
on
high
,
it
returneth
to
the
glory
of
God
:
yea
,
for
that
Charitie
maketh
vs
of
no
reputation
in
our selues
,
and
transformeth
vs
in
God
,
therefore
it
maketh
that
not
séeing
vs
any
more
in
our selues
,
but
onely
in
GOD
,
we
cannot
any
more
loue
vs
in
our selues
but
in
God
alone
.
Let
vs
pray
vnto
God
then
that
he
would
giue
vs
that
loue
,
to
the
intent
that
we
maye
render
vnto
him
all
praise
,
honour
and
glory
,
thorough
Iesus
Christ
our
Lorde
.
Amen
.
With
how
great
loue
God
ought
to
be
loued
.
Sermon
.
3.
FOrasmuch
as
goodnesse
is
such
,
that
béeing
obiected
to
loue
,
it
ought
to
bée
loued
,
and
so
much
the
more
,
as
it
is
the
greater
:
séeing
that
Gods
diuine
bountie
is
infinite
,
it
ought
of
vs
to
be
infinitely
loued
,
as
it
is
loued
by
diuine
will
:
yea
wée
ought
infinitely
to
loue
God
,
not
onely
bicause
of
his
infinite
goodnesse
,
but
also
bicause
of
his
infinite
beautie
,
wisedome
,
power
,
mercie
,
charitie
,
righteousnesse
,
and
for
euery
other
his
infinite
vertue
and
perfection
.
And
more-ouer
,
for
that
loue
ought
to
bée
recyprocall
,
in
our
louing
of
God
with
infinit
Charitie
,
as
he
loueth
vs
,
we
ought
to
loue
him
againe
with
an
equall
loue
,
therefore
with
a
loue
that
is
infinite
,
yea
and
with
a
greater
if
it
wer
possible
,
séeing
that
in
louing
vs
he
first
beginneth
.
We
can-not
say
that
he
hath
not
shewed
vs
his
loue
with
effectes
infinite
,
séeing
that
he
hath
giuen
vs
his
sonne
vppon
the
Crosse
,
himselfe
in
him
,
with
al
his
diuine
graces
and
treasures
,
and
his
owne
spirit
.
Wherfore
wheras
other
vertues
,
for
that
they
haue
for
theyr
obiect
meanes
,
doe
consist
in
a
certaine
mediocritie
,
so
that
it
is
a
vice
,
not
onely
the
failing
or
want
of
that
mediocritie
,
but
also
the
excesse
thereoff
:
Charitie
lyke
as
Faith
and
also
Hope
,
for
that
they
haue
God
our
last
ende
for
their
obiect
,
and
therefore
be
called
Theologicall
vertues
,
doe
not
consist
in
that
mediocritie
:
inasmuch
as
God
cannot
of
vs
be
loued
too
much
,
as
also
we
cannot
trust
in
him
ouermuch
,
nor
put
too
much
confidence
in
him
,
yea
we
doe
euer
fayle
in
louing
him
,
beléeuing
in
him
,
and
putting
our
truste
in
him
as
wée
ought
.
The
meane
to
loue
God
,
is
to
loue
him
without
measure
,
and
if
it
were
possible
infinitely
.
We
be
then
bound
,
and
that
by
many
respects
,
not
onelye
to
estéeme
more
of
God
then
of
infinite
worlds
,
if
there
were
infinite
,
and
to
spende
our
lyfe
for
God
infinite
times
,
if
infinite
times
,
we
should
arise
againe
,
but
also
to
loue
him
with
an
infinit
loue
.
Thou
wilt
say
,
is
it
possible
that
we
loue
God
with
an
infinite
loue
?
seeing
that
our
will
is
finite
,
limitted
&
bounded
,
therfore
we
are
not
bound
to
loue
him
with
such
loue
.
I
aunswere
and
say
,
that
like
as
if
thou
hauing
lent
vnto
one
a
thousand
Crownes
,
and
the
time
being
come
in
which
he
ought
to
paye
thée
them
againe
,
thou
couldest
not
haue
them
,
and
this
bicause
he
is
come
into
pouertie
thorough
meanes
of
his
great
household
,
in
such
a
case
if
the
sayd
man
seeking
about
to
his
kinsfolke
and
friendes
,
should
vse
all
possible
diligence
for
to
haue
it
and
pay
it
to
thée
,
and
at
last
could
get
but
one
Crowne
thereoff
,
and
this
alone
he
payed
thée
,
tell
mée
in
such
a
case
,
albeit
he
could
not
pay
thée
the
thousande
Crownes
,
should
this
be
for
this
that
he
was
not
bound
to
paye
thée
them
?
surely
no
,
but
he
should
remaine
and
be
in
any
wise
bound
,
albeit
he
could
not
then
pay
them
.
And
that
the
truth
is
so
,
is
most
certeine
,
inasmuch
as
if
one
should
euer
become
rich
,
he
should
be
bound
to
giue
them
thée
,
not
by
any
new
Obligacion
,
but
by
that
olde
,
the
which
did
alwayes
continue
,
and
was
neuer
cancelled
,
albeit
it
hath
lyen
hidden
for
that
time
,
in
which
he
was
not
able
to
pay
them
,
wherefore
thou
oughtest
not
to
cause
him
to
be
cast
in
prison
,
séeing
that
he
could
not
pay
them
,
and
that
it
was
with-out
his
fault
:
so
lykewise
,
if
we
cannot
render
vnto
God
infinite
loue
,
but
onely
a
very
little
,
for
this
cause
,
not
that
we
are
not
bound
thereto
,
so
that
if
it
were
possible
that
God
should
make
vs
so
perfect
,
that
we
might
loue
him
with
an
infinite
loue
,
we
should
be
bound
to
loue
him
infinitely
,
and
not
by
any
new
Oblygacion
,
but
by
the
olde
which
lasteth
euer
.
It
is
very
true
that
it
lyeth
hidden
,
séeing
that
we
be
not
able
to
loue
him
with
an
infinite
loue
:
wherfore
although
we
doe
not
loue
him
with
such
great
loue
,
hée
will
not
for
this
caste
vs
into
the
prison
of
Hell
:
so
that
we
loue
him
as
much
as
we
are
able
.
And
if
thou
wouldest
say
,
that
God
hath
dispensed
and
vnbounde
vs
of
this
Bonde
of
louing
him
with
an
infinite
loue
,
séeing
that
we
are
not
able
to
obserue
it
.
I
will
say
,
that
if
this
our
Bonde
depended
onely
on
his
diuine
will
,
he
might
dispence
with
vs
and
vnbinde
vs
,
but
it
dependeth
on
his
infinite
goodnesse
,
wherefore
lyke
as
God
can-not
take
away
any
thing
from
his
infinite
goodnesse
,
and
yet
bée
infinitely
good
,
so
he
cannot
vnbinde
vs
,
that
wée
should
not
be
alwayes
bounde
to
loue
him
with
infinite
loue
,
as
is
fit
for
his
infinite
goodnesse
,
and
is
our
duetie
,
to
doe
although
we
cannot
.
And
héere
it
may
be
séene
,
not
onely
howe
great
the
goodnesse
of
God
is
,
séeing
that
whereas
an
infinite
loue
is
due
vnto
him
,
he
is
contented
with
a
small
loue
,
but
also
how
great
our
imperfection
is
,
séeing
that
infinitely
we
doe
faile
of
doing
that
which
is
conuenient
for
vs
to
doe
vnto
GOD
.
Albeit
God
doth
not
impute
vnto
vs
such
a
defect
and
sinne
,
neither
doth
he
punish
vs
therefore
,
séeing
that
we
cannot
loue
him
,
as
much
as
for
him
should
be
conuenient
.
But
thou
wilt
say
,
I
would
know
with
how
great
loue
I
am
bound
to
loue
God
,
so
that
in
me
there
may
be
no
fault
vnto
me
imputed
,
and
so
I
might
be
damned
.
I
aunswere
that
we
are
bound
to
loue
him
with
all
our
heart
,
soule
,
and
minde
,
neither
can
it
be
sayde
,
that
God
in
saying
,
Thou
shalt
loue
God
with
all
thy
heart
,
soule
and
minde
,
did
not
commaund
that
we
should
loue
him
whilest
that
we
are
in
this
present
lyfe
with
so
great
a
loue
,
but
that
he
would
onely
shewe
vs
what
we
should
doe
when
we
shall
be
in
Heauen
,
as
some
haue
said
héeretofore
,
inasmuch
as
Christ
sayde
contrariwise
,
that
this
was
not
onely
a
commaundement
but
the
chiefest
.
Nor
yet
can
it
be
sayd
as
the
Papistes
say
,
that
to
fulfill
and
obserue
this
commaundement
,
it
is
sufficient
that
we
giue
vnto
God
one
part
of
our
loue
,
so
that
it
be
the
greatest
part
:
and
that
we
loue
God
alone
,
more
then
all
other
things
,
and
this
first
,
bicause
God
is
of
the
contrary
wil
in
commaunding
vs
that
we
should
giue
all
our
hearte
and
therby
all
our
loue
:
the
which
also
he
repeated
with
many
wordes
,
diuers
wayes
,
to
the
intent
that
we
should
be
inexcusable
.
And
to
expound
,
thou
shalt
loue
God
with
all
thy
heart
,
that
is
with
parte
,
is
not
to
declare
the
worde
of
God
,
but
to
depraue
it
,
and
to
gainsay
it
.
For
that
they
haue
against
them
,
Basil
,
Origene
,
Augustine
,
Bernard
,
Gregory
,
Nicene
,
Hugo
de
santo
vittore
,
&
many
other
holy
men
,
all
the
which
notwithstanding
with
diuers
words
in
expounding
this
commaundement
,
haue
sayde
,
that
we
are
bounde
to
giue
vnto
GOD
all
our
loue
.
Thou
wilt
say
,
if
it
be
so
,
we
must
be
all
damned
,
inasmuch
as
there
is
no
body
,
which
giueth
to
God
all
his
loue
,
yea
whilest
that
we
be
in
this
present
life
,
without
a
singular
priuiledge
,
we
cannot
doe
it
,
for
that
since
the
sinne
of
our
first
parents
,
thorough
the
concupiscences
that
be
in
vs
,
we
be
hindered
and
slacked
from
the
loue
of
God
,
and
in
such
sort
,
that
we
do
neuer
loue
him
with
all
our
loue
,
yea
some
parte
of
our
loue
doeth
alwayes
abide
in
the
earth
.
Now
to
this
I
aunswere
and
saye
,
that
the
commaundement
of
diuine
loue
is
in
it selfe
righteous
,
honest
and
holy
:
and
if
we
be
vnable
to
obserue
it
,
this
is
thorough
the
faulte
of
man
which
sinneth
,
wherefore
such
sinne
God
iustly
may
impute
vnto
vs
,
and
for
it
punish
vs
,
and
for
all
this
,
séeing
that
God
by
the
obseruaunce
of
this
commaundement
,
and
of
his
diuine
lawe
,
coulde
not
iustifie
and
saue
vs
,
hée
hath
chosen
to
iustifie
and
saue
vs
,
thorough
grace
,
and
thoroughe
Christe
,
to
the
intent
that
as
by
the
disobedience
of
Adam
we
be
lost
and
destroyed
,
so
by
the
obedience
of
Christ
we
should
be
made
●●●e
:
Wherefore
if
we
would
be
iustified
and
saued
,
we
ought
not
to
séeke
our
saluation
or
righteousnesse
,
by
way
of
obseruing
the
Law
,
inasmuch
as
by
it
in
Adam
we
being
fallen
into
the
ignoraunce
of
God
,
and
the
concupiscence
of
worldly
things
,
cannot
obserue
it
,
but
ought
to
séeke
for
grace
in
Christ
,
with
vniting
our selues
vnto
him
by
Faith
.
And
then
féeling
in
Christ
the
diuine
bountifulnesse
of
God
,
we
shall
loue
him
aboue
all
other
hin●●
▪
&
although
we
cannot
loue
him
with
all
our
heart
,
yet
such
sin
shall
not
be
imputed
to
vs
.
Our
Oblygation
then
wherin
we
are
bounde
,
is
not
onelye
to
loue
God
aboue
all
other
things
,
with
holding
him
in
price
and
estimation
more
then
all
treasures
,
pleasures
,
honours
,
dignities
,
Paradises
,
and
our
owne
life
,
but
to
set
all
our
loue
vppon
him
,
and
moreouer
to
loue
him
with
all
our
heart
,
soule
,
minde
,
strength
and
vertue
,
yea
if
it
were
possible
to
loue
him
infinitely
,
with
applying
al
our
force
to
this
ende
.
Let
vs
therefore
praye
vnto
the
Lord
,
that
he
would
giue
vs
grace
to
loue
him
,
as
we
are
bounde
to
doe
,
to
the
intent
that
wée
may
render
to
him
,
all
prayse
,
honour
,
and
glorye
,
thorough
Iesus
Christ
our
Lorde
.
Amen
¶
With
what
manner
of
loue
,
God
ought
of
vs
to
be
loued
.
Sermon
.
4.
GOD
ought
to
be
loued
of
vs
,
with
a
pure
&
sincere
loue
:
that
is
,
bicause
that
he
is
good
in
himselfe
,
and
not
bicause
he
is
good
vnto
vs
.
Forasmuch
as
he
that
loueth
God
,
bicause
he
hath
receyued
,
doth
receiue
,
or
hopeth
to
receyue
some
temporall
benefit
,
corporall
,
or
spirituall
,
suche
a
one
,
in
that
case
loueth
not
God
,
but
himselfe
,
séeing
that
he
bounding
out
loue
in
himselfe
,
is
desirous
of
the
foresayd
benefits
,
willing
that
God
should
serue
them
,
as
a
vile
instrument
to
let
them
haue
their
purpose
.
As
the
kingly
or
principall
floudes
or
riuers
without
loosinge
their
name
,
or
neuer
stayed
vntill
they
be
ioyned
to
the
Sea
,
but
alwayes
running
,
do
draw
with
them
al
other
riuers
which
enter
into
them
,
so
lykewise
a
true
spirytuall
loue
,
although
it
passeth
by
the
creatures
,
is
not
stayed
in
them
,
yea
,
drawing
with
it
all
our
affections
,
it
directeth
the
course
euen
vnto
God
,
and
there
alone
it
resteth
.
We
cannot
without
iniurye
and
despising
of
God
,
forsake
God
with
our
loue
,
and
stay
our selues
vppon
his
gifts
.
Wherefore
as
God
loueth
vs
with
a
sincere
&
pure
loue
,
so
that
all
whatsoeuer
he
hath
wrought
and
shall
worke
,
is
wholly
for
our
benefit
,
and
not
in
any
sorte
for
his
owne
gayne
,
séeing
that
hauing
in
him
the
fulnesse
of
all
benefites
,
wée
cannot
bée
profitable
to
him
in
any
sorte
,
we
cannot
shewe
him
the
least
pleasure
that
is
,
nor
make
him
in
himselfe
more
glorious
then
he
already
is
,
forasmuch
as
his
glory
&
felycitie
is
infinite
:
now
we
ought
thus
to
loue
God
without
respecting
in
any
wise
our selues
,
and
thus
to
work
and
doe
all
for
his
glorye
.
So
that
as
when
it
was
told
Iacob
that
in
Aegypt
were
many
treasures
,
and
that
Ioseph
his
son
was
chiefe
gouernour
ther
,
he
answered
,
I
haue
inough
that
Ioseph
my
son
is
yet
alyue
:
as
if
hée
had
sayd
,
I
care
not
for
,
neither
desire
the
treasure
of
Aegypt
,
but
as
one
that
haue
all
my
loue
in
Ioseph
,
it
sufficeth
for
my
perfect
felycitie
,
that
he
lyueth
,
and
that
I
may
see
him
in
that
glorye
:
euen
in
lyke
sort
when
it
is
sayde
vnto
vs
,
that
in
heauen
be
so
great
treasures
,
pleasures
,
and
felycitie
,
and
that
Christ
is
the
LORD
there
,
if
we
had
all
our
loue
in
God
,
as
we
ought
,
wée
would
aunswere
,
we
care
not
for
our
owne
pleasures
,
no
nor
for
heauen
in
any
other
sort
,
but
as
we
may
serue
to
the
glorye
of
God
:
it
is
sufficient
for
vs
,
for
our
most
perfect
felycitie
,
that
Christ
lyueth
in
his
elect
,
that
hée
reigneth
,
that
the
glorye
of
God
is
made
manifest
thorough
him
.
And
there
it
may
be
séene
howe
that
many
doe
deceiue
themselues
,
which
doe
thinke
that
men
are
bounde
to
loue
God
so
much
the
more
,
as
they
haue
receyued
moe
or
greater
benefites
at
his
hande
,
as
though
they
were
bound
to
loue
God
,
not
for
that
he
is
good
in
himselfe
,
for
that
he
is
good
vnto
vs
,
and
bycause
he
bestoweth
benefites
vpon
vs
.
And
I
say
that
if
it
were
possible
we
should
be
,
and
had
neuer
receiued
any
benefite
at
the
handes
of
GOD
,
we
shoulde
be
bounde
to
loue
him
nothing
lesse
,
then
nowe
that
we
haue
receyued
so
great
benefites
of
him
:
and
this
,
bycause
wée
ought
to
loue
him
,
for
that
he
is
good
in
himselfe
,
and
not
for
that
he
is
good
vnto
vs
:
and
bestoweth
benefites
vpon
vs
:
and
this
is
properly
to
loue
him
.
Séeing
then
God
is
infinitly
good
,
hée
ought
of
all
men
be
most
perfectlye
loued
,
therefore
equally
to
his
goodnesse
.
It
is
very
true
that
those
vnto
whome
GOD
doth
make
himselfe
knowne
wyth
greater
goodnesse
,
and
with
bestowing
on
them
more
graces
and
greater
benefites
,
although
they
be
not
bounde
to
loue
GOD
wyth
greater
loue
then
others
,
forasmuch
as
all
are
bounde
to
loue
him
with
a
most
perfect
loue
,
yet
vnto
that
moste
perfect
loue
,
they
are
so
much
more
bound
then
others
;
as
by
those
greater
benefits
they
are
stirred
vp
to
loue
him
,
the
which
if
they
doe
not
,
they
sinne
more
grieuously
.
And
this
is
it
which
CHRIST
willed
,
when
he
sayde
,
that
he
to
whome
much
was
gyuen
he
was
bounde
greatly
to
loue
.
And
lykewise
the
seruaunt
that
shall
haue
had
greater
lyght
of
God
,
and
of
his
wyll
,
and
shall
not
haue
loued
him
,
nor
done
his
will
,
shall
bée
grieuously
beaten
,
bycause
his
sinne
is
greater
,
and
this
not
for
that
others
be
not
equally
bound
to
loue
god
,
as
wel
as
he
,
inasmuch
as
all
men
be
bounde
to
loue
him
most
perfectly
,
wherefore
equally
,
but
for
that
suche
a
one
,
vnto
whome
is
so
much
the
more
bound
then
vnto
others
,
as
hée
is
more
stirred
vp
thereto
,
and
inasmuch
as
he
hath
more
lyght
and
more
grace
,
therefore
more
meanes
howe
he
maye
loue
him
.
Wée
all
be
therefore
bounde
to
loue
GOD
with
a
loue
most
perfect
,
sincere
,
and
pure
,
albeit
to
such
a
perfect
loue
,
hée
is
more
bounde
that
hath
receyued
more
graces
.
Let
vs
praye
vnto
GOD
therefore
,
that
with
extinguyshing
in
vs
all
selfe
loue
,
hée
woulde
giue
vs
a
supreame
lyght
,
to
the
intent
that
tasting
with
the
spyrite
his
great
goodnesse
,
and
louinge
him
with
a
sincere
and
pure
loue
,
we
may
render
vnto
him
all
prayse
,
honour
,
and
glorie
,
thorough
Iesus
Christ
our
Lord
.
Amen
.
¶
When
God
ought
to
be
loued
.
Sermon
.
5.
FOrasmuch
as
onely
wickednesse
ought
to
be
hated
,
and
in
God
is
no
wickednesse
or
fault
,
that
God
ought
not
at
any
time
be
hated
:
and
he
that
should
hate
him
but
onely
the
twinkling
of
an
eye
,
should
commit
a
most
horrible
sinne
.
Also
the
creatures
ought
neuer
to
be
more
estéemed
then
God
,
inasmuch
as
lyke
as
Christ
sayd
,
he
that
loueth
his
Father
,
his
Mother
,
his
sonnes
,
his
daughters
,
or
other
thinges
more
then
him
,
is
not
worthy
of
him
,
yea
,
he
is
vnworthy
.
He
then
which
loueth
and
estéemeth
more
his
parents
,
rayment
,
pleasures
,
honours
,
dignities
,
himselfe
,
or
creatures
,
then
God
,
although
it
were
but
a
moment
of
time
,
doth
sinne
,
&
inasmuch
as
God
excéedeth
in
perfection
the
creatures
,
in
so
much
doth
he
offend
in
iudgeing
him
inferiour
to
them
:
he
sinneth
then
infinitly
,
like
as
God
in
goodnesse
doth
excéede
them
infinitly
.
We
also
ought
neuer
to
account
God
equall
with
creatures
,
yea
,
he
ought
not
onely
be
exalted
aboue
them
all
,
but
he
alone
ought
of
vs
to
be
loued
,
and
that
with
al
our
heart
,
soule
,
minde
,
strength
,
and
vertue
.
And
if
thou
wouldest
demaunde
when
we
are
bound
to
loue
him
so
,
the
Papistes
do
say
,
with
deceiuing
therefore
themselues
and
others
,
and
say
,
that
the
commaundements
negatiue
do
binde
vs
alwayes
,
and
for
all
times
,
but
the
commaundementes
affirmatiue
doe
binde
alwayes
,
but
not
for
all
times
.
As
for
example
:
for
that
not
to
steale
is
a
commaundement
negatiue
,
we
be
alwayes
bound
with
this
commaundement
,
and
moreouer
bound
to
obserue
it
thorough
euery
moment
of
time
,
so
that
it
is
not
lawfull
for
vs
at
any
time
to
steale
.
But
on
the
other
side
,
forasmuch
as
the
dooing
of
almes
is
a
commaundement
affirmatiue
,
therefore
albeit
we
be
neuer
frée
from
this
precept
,
but
are
alwayes
bound
to
obserue
it
,
we
be
not
therefore
bounde
to
obserue
it
thorough
all
times
:
forasmuch
we
are
not
bounde
to
giue
almes
at
all
times
,
and
continually
,
but
onely
at
certeyne
times
,
that
is
,
when
we
be
able
,
and
sée
our
neighbours
in
néede
.
Now
they
saye
lykewise
,
that
séeing
not
to
hate
GOD
,
is
a
a
commaundement
negatiue
,
it
bindeth
vs
alwayes
,
and
thorough
all
times
,
in
such
sort
,
that
continually
and
for
euer
it
shall
not
be
lawfull
,
by
any
moment
of
time
to
hate
him
,
but
forasmuch
as
to
loue
God
is
a
commaundement
affirmatiue
,
therefore
albeit
we
shall
neuer
bée
vnbounde
from
this
commaundement
,
we
shall
not
bée
therefore
bounde
to
obserue
it
thorough
euery
moment
of
time
,
but
onely
when
it
shall
bée
néedefull
.
Then
according
to
theyr
saying
,
we
be
not
bounde
to
loue
God
,
but
when
it
is
néedefull
.
And
if
this
néede
shoulde
neuer
happen
,
yet
in
any
wise
they
saye
,
that
we
shoulde
bée
bounde
to
loue
him
sometimes
,
for
that
a
man
could
not
be
without
the
dispising
of
God
,
&
without
sinne
,
if
he
did
not
once
loue
God
all
his
lyfe
longe
.
And
if
thou
wouldest
aske
at
what
time
GOD
ought
to
bée
loued
,
they
will
aunswere
,
that
on
the
Sabboth
and
festiuall
dayes
:
and
this
not
onely
to
the
intent
that
we
dispise
not
GOD
in
not
louing
him
at
any
time
,
but
also
bicause
we
are
bound
to
sanctifie
the
sabboth
daye
,
which
we
cannot
doe
béeing
Gods
enimyes
,
wherefore
on
that
daye
we
ought
to
reconcile
our selues
vnto
God
,
to
be
sory
together
thorough
his
loue
for
that
wée
haue
sinned
,
and
therby
we
are
bound
to
haue
towards
him
an
act
of
loue
.
It
is
sufficient
therefore
to
a
Christian
,
according
to
their
diuinitie
,
that
for
to
obserue
the
chiefest
commaundement
of
the
law
,
&
of
the
loue
of
God
,
that
onely
the
Sundayes
&
holydaies
,
had
towards
God
an
act
of
loue
,
with
exalting
him
aboue
all
other
things
,
albeit
it
were
but
for
a
smal
moment
of
time
.
Thus
they
say
,
that
their
most
holy
and
innocent
Church
hath
decréed
.
But
first
,
whereas
they
saye
,
that
we
are
bound
to
loue
God
onely
when
it
is
néedful
,
I
would
that
they
would
tell
me
what
they
meane
by
this
saying
to
be
néedful
.
If
they
meane
that
lyke
as
we
are
not
bounde
to
giue
almes
,
but
when
our
neighbours
haue
néede
thereoff
,
so
that
we
be
not
bound
to
loue
God
,
but
when
God
hath
néede
of
our
loue
,
it
is
certeine
that
we
should
neuer
be
bound
to
loue
him
,
séeing
that
God
shal
neuer
haue
néede
of
vs
,
nor
of
our
loue
.
Thou
wilt
say
,
that
albeit
God
hath
in
himselfe
the
fulnesse
of
all
good
things
,
and
is
in
himselfe
most
perfectly
happy
&
glorious
,
wherfore
hath
not
,
neither
can
haue
néed
of
vs
,
yet
notwithstanding
for
to
make
manifest
vnto
thée
our
God
,
his
glorye
,
&
to
the
intent
that
he
may
not
be
dishonoured
,
it
is
néedful
that
we
loue
him
,
and
that
with
effectes
we
shewe
vnto
him
our
loue
:
as
if
thou
séest
one
that
blasphemeth
God
,
then
it
is
time
and
néedfull
that
thou
loue
him
,
and
that
for
his
loue
thou
art
moued
to
reproue
and
correct
suche
a
one
:
the
lyke
I
say
of
all
other
iniuryes
which
thou
séest
done
vnto
god
.
In
lyke
sort
if
that
thou
séest
thy
neighbour
be
in
any
necessitie
,
then
it
is
time
also
and
néedful
that
thou
loue
God
:
&
that
for
his
loue
thou
be
moued
to
prouide
for
him
,
and
so
in
other
cases
we
are
bound
to
loue
God
,
when
such
necessities
doe
happen
.
And
I
say
,
that
forasmuch
as
God
is
alwayes
most
perfectly
good
,
pitifull
,
righteous
,
wise
,
omnipotent
,
and
most
excellent
,
therfore
he
ought
of
vs
to
be
most
perfectly
loued
alwayes
.
And
so
much
the
more
,
as
that
continually
&
at
all
times
he
loueth
vs
with
an
infinite
loue
,
&
bestoweth
benefits
vpon
vs
.
And
the
commaundements
affirmatiues
,
in
respecting
the
inward
act
,
doe
binde
alwayes
&
thorough
al
times
,
as
wel
as
the
commaundements
negatiues
do
:
so
that
lyke
as
although
we
are
not
bound
to
giue
almes
at
al
times
,
but
only
when
our
neighbours
haue
néed
thereff
,
notwithstanding
we
are
bound
alwayes
&
thorough
all
times
to
loue
them
inwardly
.
In
like
sort
also
,
albeit
we
are
not
bound
alwayes
to
praise
GOD
with
voyce
,
but
onely
when
it
should
be
expedient
for
to
stirre
vp
our selues
or
others
to
giue
glory
vnto
God
,
yet
notwithstanding
we
are
bound
to
loue
God
alwayes
&
continually
with
all
our
heart
.
We
ought
also
,
not
only
on
the
Sundayes
&
holydayes
,
but
al
the
time
of
our
life
,
&
euery
moment
thereoff
,
sanctifie
him
,
with
making
him
shine
in
honour
of
his
maiestie
,
forasmuch
as
to
this
ende
onelye
it
is
graunted
vs
from
God
.
Neither
is
it
without
iniurye
done
vnto
him
when
we
faile
of
that
high
&
perfect
loue
which
is
fit
for
him
.
And
although
that
whilst
we
be
in
this
present
lyfe
,
without
a
singuler
priuiledge
&
grace
wée
cannot
loue
God
continually
,
as
also
we
cannot
loue
him
with
all
our
heart
,
soule
,
&
minde
,
notwithstanding
for
this
cause
it
is
not
fully
set
downe
,
neyther
can
it
be
sayd
,
that
such
loue
is
not
conuenient
for
God
,
nor
our
duety
to
doe
.
Wherefore
if
we
would
abide
vnder
the
lawe
,
we
shoulde
be
alwayes
,
as
Paul
did
write
,
subiect
vnto
malediction
,
so
that
we
could
in
no
wise
be
iustified
,
except
by
grace
we
go
vnto
Christ
.
And
héere
it
may
bée
séene
,
how
that
the
opinion
of
them
is
false
,
which
say
that
we
be
not
bound
to
loue
God
alwayes
:
and
in
lyke
sort
may
be
séene
that
they
be
very
intricate
,
in
willing
to
determine
and
appoint
the
time
,
in
which
we
be
as
they
say
,
bound
to
loue
him
.
This
their
opinion
,
is
nothing
els
but
an
imagination
of
theirs
,
without
any
foundation
of
the
holy
Scriptures
:
&
a
thing
inuented
to
this
end
that
I
will
tell
you
.
The
Papists
béeing
desirous
to
holde
against
the
truth
,
that
men
may
be
iustified
&
saued
thorough
their
own
works
,
&
by
obseruing
the
commaundements
of
God
,
&
séeing
that
there
is
none
that
loueth
God
continually
&
with
all
his
heart
,
with
deprauing
&
expresly
gainesaying
the
holy
Scriptures
,
they
be
forced
to
perswade
men
,
that
for
obseruing
the
first
and
chiefest
commaundement
of
the
lawe
,
it
is
sufficient
that
at
the
least
the
twinkling
of
an
eye
vppon
the
sabboth
daye
,
we
haue
in
vs
some
act
of
loue
towardes
God
,
with
exalting
him
aboue
al
other
things
:
and
that
this
,
thorough
our
most
and
mightie
frée
will
,
is
alwayes
in
our
power
.
It
is
our
duetie
,
to
beséech
the
Lorde
that
he
would
heale
and
deliuer
them
from
all
such
prensies
,
with
giuing
them
the
light
of
the
truth
,
to
the
intent
that
together
with
other
the
elect
,
they
may
render
vnto
God
,
all
prayse
,
honour
,
and
glory
,
thorough
Iesus
Christ
our
Lord
,
Amen
.
¶
If
it
be
in
our
power
to
loue
God
,
when
and
how
much
we
list
.
Sermon
.
6.
LIKE
as
if
an
Eagle
were
without
wings
,
bound
vpon
the
grounde
,
wounded
and
dead
,
it
could
not
stirre
it selfe
,
not
flye
vp
into
the
ayre
,
and
if
yet
it
coulde
flye
,
it
coulde
not
direct
the
flight
vp
to
the
Sunne
,
and
if
it
could
thether
direct
the
course
,
yet
it
coulde
not
flye
aboue
it selfe
:
euen
so
the
soule
thorough
the
sinne
of
Adam
,
béeinge
without
the
winges
of
Christian
vertues
,
bound
vpon
the
earth
with
carnall
affections
,
&
thorough
sin
wounded
and
killed
,
cannot
moue
it selfe
,
be
eleuated
,
nor
flye
with
loue
on
high
,
and
although
it
could
be
eleuated
aboue
the
creatures
,
it
could
not
in
any
wise
be
directed
vnto
God
,
and
if
it
could
be
directed
thether
,
yet
it
could
not
with
the
winges
of
loue
flye
aboue
it selfe
,
so
that
it
shoulde
loue
God
more
then
it selfe
.
Peraduenture
thou
wylt
saye
that
this
is
true
,
if
we
speake
of
our
naturall
and
sensuall
loue
,
with
which
we
can
loue
none
but
our selues
,
and
the
thinges
that
be
for
our
profite
,
commoditie
,
delyght
,
and
honour
:
Wherefore
with
this
loue
we
doe
not
loue
God
,
but
for
our
owne
gayne
,
and
inasmuch
as
he
bestoweth
benefits
vpon
vs
:
which
in
truth
is
no
louing
of
God
,
but
of
our selues
:
but
if
we
would
speak
of
loue
procured
by
wil
,
now
with
this
we
might
,
with
out
any
other
grace
,
loue
God
aboue
all
creatures
,
and
more
then
our selues
:
and
the
reason
is
this
.
There
is
none
so
wicked
a
person
,
that
without
other
grace
,
doth
not
acknowledge
and
confesse
that
he
is
bounde
to
loue
God
aboue
all
things
,
wherefore
if
he
cannot
loue
God
more
then
himselfe
and
all
creatures
,
as
his
vnderstanding
doth
shew
and
declare
vnto
him
,
his
will
shall
not
be
frée
,
and
moreouer
he
shall
be
naturally
wicked
,
seing
that
it
could
not
obey
the
vnderstanding
.
I
aunswere
&
say
,
that
as
Paule
did
write
,
we
are
by
nature
the
children
of
wrath
,
wherefore
wicked
and
the
seruaunts
of
sinne
:
not
therfore
so
created
of
God
by
nature
,
but
by
nature
corrupted
in
Adam
,
wherefore
with
out
diuine
grace
,
we
cannot
haue
lybertie
of
power
to
loue
God
aboue
al
other
things
:
and
lykewise
it
is
true
that
our
will
,
by
nature
in
Adam
corrupted
,
is
alwayes
mischieuous
and
a
seruaunt
of
sinne
,
vntill
that
thorough
Christ
it
be
made
frée
.
Peraduenture
thou
wilt
say
,
if
that
a
valiant
Citizen
doth
hazard
his
owne
life
for
his
country
,
with
out
any
other
grace
or
light
supernaturall
,
yea
and
the
hand
doth
offer
it selfe
for
the
sauegard
of
the
head
,
as
is
oftentimes
séene
by
experience
:
and
thereby
if
a
politike
man
,
without
any
other
grace
can
loue
his
country
more
then
himselfe
,
and
likewise
also
the
hande
doth
manye
times
loue
the
head
better
then
it selfe
,
we
haue
cause
to
thinke
and
beléeue
,
that
our
wil
may
so
much
more
then
the
foresayd
things
loue
God
more
then
it selfe
,
as
that
God
is
more
greater
then
the
head
or
the
countrey
.
Vnto
this
also
I
aunswere
and
say
,
that
a
valiant
Citizen
doth
hazard
his
life
many
times
for
glory
which
hée
loueth
more
then
his
own
life
,
or
it
is
true
,
that
he
foreséeing
,
that
loosing
his
countrey
,
he
should
loose
all
that
he
hath
,
therefore
he
adiudgeth
it
be
lesse
hurte
in
such
a
case
to
spende
his
life
.
Some
other
be
moued
to
take
armour
vppon
them
for
the
profites
sake
which
they
hope
to
obtaine
,
or
els
for
the
losse
which
they
feare
will
happen
.
All
this
then
that
a
polytike
man
doth
as
one
that
is
carnall
,
is
onely
for
himselfe
,
and
for
his
owne
proper
gaine
.
And
likewise
also
a
man
when
he
offereth
his
hande
contrarye
to
the
proper
inclination
,
to
receiue
a
wound
for
the
safegard
of
the
head
,
doth
it
,
bicause
hée
loueth
himselfe
,
and
séeth
that
it
would
be
smaller
hurt
&
lesse
daunger
,
if
he
suffer
his
hande
to
be
hurt
,
then
if
he
suffer
his
head
.
It
is
alwayes
then
selfe-loue
,
which
causeth
vs
to
doe
anye
thing
,
when
wée
bee
with-out
diuine
grace
.
And
albeit
that
God
alone
in
truth
is
good
,
and
includeth
in
him
al
vertues
,
&
being
al
goodnesse
,
wherefore
not
onely
we
ought
to
loue
him
aboue
all
other
things
,
but
in
him
alone
we
ought
to
stay
our
loue
,
notwithstanding
thorough
the
sinne
of
our
first
parents
,
we
be
so
blinde
,
féeble
,
mischieuous
and
miserable
,
that
without
his
grace
and
light
supernaturall
,
not
only
we
cannot
set
our
whole
loue
vpon
him
,
no
nor
yet
loue
him
aboue
all
other
things
.
Thou
wilt
say
,
I
proue
yet
,
that
although
I
be
wicked
,
and
without
diuine
grace
,
I
haue
notwithstanding
a
certeine
desire
to
loue
him
,
aboue
all
other
things
:
and
forasmuch
as
this
desire
is
nothing
els
but
loue
,
therefore
it
maye
loue
him
aboue
all
creatures
without
any
other
grace
.
Vnto
this
I
say
,
that
if
thou
shalt
go
forward
séeking
diligently
,
thou
shalt
finde
that
this
desire
which
thou
hast
to
loue
him
,
is
none
other
but
for
thine
owne
lucre
.
If
thou
be
carnall
,
thou
doest
not
desire
to
loue
him
for
his
glory
,
but
for
thine
owne
felitie
,
and
this
is
not
to
loue
God
,
but
thy selfe
.
And
if
thou
wouldest
say
,
I
desire
that
all
my
will
,
loue
&
desire
may
be
most
entire
and
sincere
.
I
aunswere
likewise
and
say
,
that
this
thy
desire
also
,
if
thou
be
carnall
,
is
onely
for
regard
of
thy selfe
,
wherefore
thou
louest
none
but
thy selfe
.
Whilest
therefore
we
be
carnall
,
and
that
self-loue
doth
raigne
in
vs
,
not
onely
we
cannot
loue
God
aboue
all
things
,
but
we
cannot
in
truth
loue
him
,
but
for
our
owne
gaine
:
the
which
is
not
to
loue
him
but
our selues
.
Thou
wilt
say
,
it
is
sufficient
that
diuine
grace
being
our
guyde
,
we
may
loue
him
as
much
as
we
would
,
and
forasmuch
as
diuine
grace
doth
neuer
faile
,
therefore
it
is
alwayes
in
our
power
io
loue
him
,
and
that
in
what
sorte
it
pleaseth
vs
.
Vnto
this
also
I
aunswere
and
say
,
that
there
is
experience
to
the
contrarye
,
inasmuch
as
men
doe
not
loue
God
as
much
as
they
would
,
yea
although
the
reprobate
shoulde
vse
all
their
witte
and
strength
,
they
could
in
no
wise
loue
him
.
It
must
néedes
therefore
be
sayd
,
that
this
grace
of
louing
him
,
is
not
graunted
alwayes
,
nor
to
all
men
,
nor
yet
to
loue
him
after
our
fashion
:
yea
the
elect
themselues
haue
not
alwayes
this
grace
to
be
able
to
loue
him
,
at
their
instance
,
nor
in
such
sort
as
they
ought
:
wherefore
like
as
Faith
is
giuen
of
God
,
so
also
is
Charitie
.
And
they
deceyue
themselues
who
thinking
to
haue
alwayes
in
them
power
to
loue
God
,
driue
off
to
repent
and
conuert
vnto
the
latter
ende
of
their
life
.
Séeing
then
that
Charitie
is
a
diuine
and
supernaturall
fire
,
let
vs
praye
vnto
GOD
that
thorough
his
grace
he
would
kindle
it
in
our
hearts
,
to
the
intent
,
that
we
may
render
vnto
him
all
praise
,
honour
and
glory
,
thorough
Iesus
Christ
our
Lord
,
Amen
How
the
waye
of
Heauen
is
easie
.
Sermon
.
7.
THere
bée
some
which
thinke
that
the
waye
of
Heauen
is
most
difficult
:
and
this
bicause
lyke
as
Christ
sayde
,
for
to
enter
into
euerlasting
lyfe
,
it
is
néedefull
that
wée
obserue
the
Commaundements
of
GOD
,
wherefore
we
must
loue
our
neighboures
as
our selues
,
that
wée
pardon
from
our
hearts
all
iniuries
,
with
louing
our
bretheren
,
all
our
enimies
.
It
is
néedefull
also
that
we
patiently
suffer
all
aduersities
,
and
all
sicknesses
,
euen
death
,
with
contenting
our selues
with
whatsoeuer
it
shall
please
God
to
appoint
vs
.
That
we
despise
riches
,
pleasures
,
honours
,
friends
,
parents
,
and
all
other
worldly
benefites
,
that
we
mortifie
all
our
affections
,
our
own
will
,
our
iudgements
,
with
accounting
our selues
of
no
reputation
,
and
that
we
loue
God
with
all
our
hearte
,
soule
,
minde
and
vertue
.
And
for
that
the
dooing
of
the
foresayd
thinges
,
is
very
difficult
vnto
vs
,
séeing
that
as
in
Adam
be
we
made
blinde
,
&
as
the
concupiscences
of
the
flesh
be
most
mightie
in
vs
,
the
world
most
corrupt
,
thorough
euill
examples
and
temptations
most
mightie
,
thorough
subtiltie
,
malice
and
power
of
the
Diuell
,
therfore
they
say
that
the
way
of
Heauen
is
most
difficulte
and
hard
,
which
thing
also
they
confirme
by
Christ
,
who
sayd
,
that
straight
is
the
path
which
leadeth
vnto
syfe
.
Whereoff
it
groweth
that
many
beléeuing
that
,
béeing
afrayd
of
the
difficultie
,
dare
not
walke
by
the
waye
of
God
,
but
retire
backe
from
it
.
And
I
saye
that
although
the
path
be
straight
,
and
the
gate
narrow
which
entreth
into
the
spirituall
kingdome
of
Christ
,
and
this
bicause
into
it
no
man
can
enter
but
by
a
lyuelye
Faith
,
the
which
is
not
in
our
power
,
wherfore
not
depending
on
vs
,
it
is
hard
for
vs
,
yea
impossible
,
to
enter
by
our selues
into
the
spirituall
kingdome
of
Christ
,
notwithstanding
séeing
that
by
grace
and
thorough
Christ
we
be
regenerated
,
and
alreadye
entred
into
the
kingdome
of
Christ
,
hauing
of
God
a
liuely
light
,
and
a
spirituall
tast
and
féeling
,
we
doe
loue
him
aboue
all
other
things
,
doe
walke
thorough
good
workes
without
any
difficultie
,
inasmuch
as
in
such
a
case
the
loue
of
God
maketh
vnto
vs
all
painfull
trauaile
easie
,
all
bitternesse
swéete
,
euerye
yoake
pleasaunt
,
and
euerye
burthen
lyght
,
as
Christ
sayed
.
And
it
is
séene
by
experience
,
that
when
one
in
truth
hath
fixed
his
loue
vppon
God
,
that
it
is
not
harde
matter
for
him
to
pardon
for
his
loue
all
iniuries
,
to
loue
his
enimes
,
to
despise
the
world
,
yea
and
himselfe
,
to
bring
downe
himselfe
with
watchings
,
fastings
,
abstinences
,
disciplines
and
other
kindes
of
penaunce
,
so
that
they
be
done
thorough
force
of
loue
,
not
onely
they
are
not
sharpe
and
grieuous
,
but
also
pleasaunt
&
light
,
&
in
such
sort
,
that
suffering
for
Christ
,
they
iudge
themselues
happie
.
Thou
wilt
say
,
I
sée
yet
many
,
which
make
profession
that
they
are
willing
to
serue
God
,
that
do
afflict
themselues
with
fasting
,
abstinence
,
watchings
,
disciplines
,
nakednesse
,
pilgrimages
,
and
with
dooing
and
suffering
these
and
many
other
most
difficult
things
.
I
aunswere
and
saye
,
that
to
goe
vnto
Heauen
there
is
no
ordinarie
néede
,
that
we
walke
by
such
lyke
extremities
,
if
we
bée
not
thereto
mooued
singularly
by
the
spirite
of
God
,
but
it
is
sufficient
that
we
walke
by
the
way
of
mediocritie
,
in
which
truely
consisteth
vertue
,
with
ordering
all
our
lyfe
to
the
glory
of
God
.
Wherefore
at
anye
time
when
we
haue
Faith
,
and
in
vs
is
sobrietie
,
sparingnesse
,
temperaunce
and
other
vertues
,
we
be
in
the
way
of
God
,
and
not
when
abiding
bare-footed
and
naked
in
a
wildernesse
,
we
eate
nothing
but
rootes
of
hearbes
.
All
they
therfore
that
be
so
extreame
in
their
lyfe
,
as
they
which
be
out
of
the
way
of
God
:
and
be
not
drawen
to
liue
so
by
the
honour
of
God
,
but
by
the
honour
of
the
world
,
&
by
other
their
proper
gaine
,
by
the
spirite
of
pride
,
or
by
some
other
diuelish
and
vnclean
spirit
.
And
if
thou
wouldest
say
that
the
Patriarches
,
the
Prophets
,
the
Apostles
,
the
Martyrs
,
and
all
other
Saints
,
haue
suffered
much
,
and
lykewise
that
other
shall
suffer
:
forasmuch
as
according
to
Paules
iudgement
,
all
they
which
would
liue
godly
in
Christ
Iesu
must
suffer
persecution
.
Thou
wilt
say
,
that
the
elect
whilest
that
they
are
in
this
present
life
,
do
not
abide
in
idlenesse
,
nor
in
carnall
delights
,
but
that
they
worke
&
take
paines
,
although
moderately
and
in
honest
matters
,
&
do
suffer
much
:
but
forasmuch
as
al
the
which
they
do
&
suffer
they
do
&
suffer
it
for
the
loue
of
god
,
wherfore
willingly
,
ioyfully
,
and
without
difficultie
,
yea
with
pleasure
more
or
lesse
,
according
to
the
measure
of
loue
.
When
therefore
in
working
we
do
féele
any
il-willyngnesse
,
it
is
a
signe
also
that
we
be
not
perfect
in
Charitie
.
Knowest
thou
to
whome
it
is
hard
to
doe
good
workes
,
and
thus
to
suffer
?
vnto
him
that
worketh
and
suffereth
by
force
,
and
contrary
to
his
will
.
Goe
forward
and
consider
the
life
of
carnall
men
,
and
thou
shalt
sée
that
they
trauaile
and
suffer
for
to
haue
worldly
benefits
,
much
more
then
the
elect
doe
for
God
:
and
yet
notwithstanding
if
thou
wouldest
demaund
of
them
which
were
the
hardest
,
either
the
way
of
God
,
or
the
way
of
the
world
,
they
would
say
that
the
way
of
heauen
were
the
hardest
,
and
this
bicause
that
hauing
their
loue
set
vpon
the
world
,
they
do
not
féele
the
difficultie
in
working
&
suffering
for
it
,
wheras
on
the
other
side
for
that
they
loue
not
God
,
they
adiudge
it
a
most
hard
matter
to
obey
him
.
I
say
not
that
in
the
way
of
Heauen
men
do
walk
without
paines
&
sufferings
,
but
I
say
,
that
forasmuch
as
we
goe
not
vnto
God
,
neither
are
moued
by
him
,
except
when
we
be
moued
by
his
spirit
&
drawn
by
his
loue
,
the
which
maketh
easie
euery
difficultie
,
&
maketh
euery
sharpnes
&
bitternes
pleasant
:
therfore
it
must
néedes
be
said
that
the
way
of
heauen
is
most
easie
&
happy
.
Al
they
therfore
which
work
&
suffer
,
either
worke
&
suffer
by
force
of
the
spirit
,
&
of
Charitie
,
&
so
without
difficultie
:
or
els
they
work
&
suffer
thorough
humaine
respects
,
&
so
they
are
not
in
the
way
of
God
,
séeing
they
are
not
moued
vnto
him
,
but
vnto
the
world
.
It
is
a
matter
most
difficult
vnto
carnal
men
,
yea
impossible
,
although
possible
with
God
&
most
easie
,
it
is
to
be
regenerated
,
to
become
spirituall
,
to
haue
a
liuely
light
&
spirituall
féeling
of
the
goodnesse
of
God
,
to
haue
a
liuely
faith
&
hope
fixed
in
God
,
&
to
be
in
loue
with
God
:
&
thus
also
after
that
they
be
regenerated
to
grow
in
Faith
,
Hope
&
Charitie
:
but
after
that
we
be
spirituall
,
&
that
hauing
a
liuely
light
of
God
,
be
in
loue
with
him
to
worke
&
suffer
according
to
the
force
&
mesure
of
the
spirit
,
of
faith
,
&
of
loue
that
we
haue
to
God
,
it
is
a
thing
most
easie
,
most
pleasant
&
happy
.
And
if
with
humane
prudence
&
cunning
we
be
forced
to
worke
or
suffer
beside
this
motion
in
such
a
case
,
although
we
had
difficultie
in
working
&
suffering
,
it
shold
be
no
meruail
:
&
this
bicause
we
being
moued
by
the
loue
of
God
,
should
not
be
turned
therby
,
for
then
we
should
go
backward
,
&
not
by
the
right
way
.
Al
they
therefore
who
are
entred
into
the
spirituall
kingdome
of
Christ
by
the
gate
of
Faith
,
which
is
called
strait
,
forasmuch
as
it
is
graunted
but
to
a
few
,
as
vnto
those
which
haue
ben
thorough
grace
drawn
&
eleuated
aboue
al
difficultie
,
they
do
tast
with
the
spirit
in
Christ
,
the
great
goodnes
of
God
,
they
do
walke
easely
with
suffering
for
works
done
thorough
loue
to
the
glory
of
God
.
Neither
is
it
necessary
,
for
that
ther
is
none
the
loueth
God
with
al
his
heart
,
&
his
neighbor
as
himself
,
to
the
intent
that
we
might
be
turned
vnto
God
,
that
we
might
walk
by
the
perfect
obseruation
of
Gods
commaundements
,
forasmuch
as
if
it
shold
be
so
,
seing
ther
is
none
in
this
present
life
that
perfectly
obserueth
them
,
none
shold
walk
vnto
God
:
but
in
truth
it
is
not
so
:
for
like
as
if
one
walked
by
a
narrow
way
,
&
on
his
side
wer
many
briers
&
thorns
,
if
they
plucked
him
by
the
garment
,
in
any
wise
such
a
one
when
he
wer
a
lusty
felow
,
might
preuaile
&
go
away
,
although
he
were
some-what
staid
&
hindered
by
the
said
thorns
.
Euen
so
a
Christian
,
if
he
be
regenerated
,
&
that
sin
raineth
no
more
in
him
,
but
the
spirit
&
loue
of
God
,
although
he
doth
perfectly
obserue
Gods
commaundements
,
but
not
turning
himselfe
vnto
God
,
with
a
most
zealous
force
,
vehemencie
,
&
swiftnes
as
he
is
bound
to
do
,
&
shold
be
moued
,
if
a
most
perfect
charitie
being
in
him
,
his
concupiscences
wer
wholly
mortified
,
so
that
in
him
were
nothing
,
which
when
he
turned
to
God
could
draw
him
back
,
yet
notwithstanding
for
that
in
him
be
concupisences
,
wherby
is
he
holden
back
,
on
the
other
side
the
spirit
is
in
him
so
might
,
that
it
preuaileth
,
so
that
in
any
wise
he
is
tourned
vnto
God
,
wherefore
to
haue
a
motion
to
séeke
the
glory
of
God
,
the
perfect
obseruation
of
Gods
commaundements
is
not
necessary
,
but
it
is
néedefull
that
we
féele
throughly
with
the
spirite
,
Gods
diuine
goodnesse
,
that
God
may
draw
vs
vnto
him
more
then
the
world
.
Let
vs
pray
therfore
vnto
the
Lord
,
that
he
would
giue
vs
such
light
,
and
that
he
woulde
increase
it
in
vs
euery
day
more
and
more
,
to
the
intent
that
with
great
zeale
we
walking
by
his
pathes
,
may
render
vnto
him
all
praise
,
honour
and
glory
,
thorough
Iesus
Christ
our
Lord
,
Amen
.
What
thing
it
is
,
wherein
God
hath
shewed
vs
greater
loue
then
in
all
the
other
.
Sermon
.
8.
FOrasmuch
as
to
kindle
in
vs
diuine
loue
,
it
is
very
profitable
to
know
what
thing
it
is
wherein
God
hath
shewed
vnto
vs
greater
loue
then
in
all
other
things
,
I
haue
iudged
that
it
woulde
bée
requisite
,
to
consider
amongst
all
the
signes
of
loue
which
God
hath
shewed
,
which
is
the
greatest
.
Some
say
that
the
greatest
signe
of
loue
which
God
hath
shewed
vnto
man
,
was
when
he
created
him
after
his
own
similitude
and
likenesse
,
capable
of
him
,
and
to
beatitude
.
And
moreouer
hauing
giuen
to
him
a
being
so
noble
,
enricheth
him
with
many
giftes
and
graces
,
with
making
him
Lord
ouer
all
creatures
.
So
that
when
Adam
opened
his
eyes
,
and
saw
that
God
had
created
this
worlde
for
him
,
that
he
conserued
and
gouerned
it
for
the
seruice
of
him
,
and
that
euery
creature
was
obedient
vnto
him
,
to
the
intent
that
he
confessing
all
his
beatitude
to
come
of
him
,
might
seeke
to
set
foorth
his
glory
,
seeing
his
excellencie
,
he
felt
towards
him
a
singular
loue
of
God
.
Other
say
that
the
greatest
signe
of
his
loue
was
in
forbearing
sinne
.
And
this
,
inasmuch
as
man
not
knowing
the
great
charitie
and
goodnesse
of
God
perfectly
,
by
his
so
great
benefites
,
God
suffereth
him
to
fall
,
and
to
iniury
and
dishonour
him
,
that
he
might
haue
occasion
to
shew
him
vnto
him
as
to
an
enimy
with
greater
superaboundance
of
loue
,
to
the
intent
that
he
might
the
better
féele
how
greatly
God
loued
him
.
There
haue
bene
also
some
which
haue
sayd
,
that
as
when
the
father
sheweth
greater
loue
vnto
the
sonne
when
he
chastiseth
him
,
then
when
he
dandleth
with
him
.
Euen
so
,
when
God
chastiseth
vs
for
our
benefit
,
sheweth
vnto
vs
greater
loue
,
then
when
he
giueth
vs
worldly
prosperitie
.
But
those
which
be
more
néere
vnto
the
truth
,
haue
sayd
that
the
most
high
signe
of
loue
which
GOD
hath
shewed
vnto
vs
,
hath
bene
that
GOD
(
béeing
more
high
then
he
could
come
vnto
vs
)
which
be
vnworthy
,
most
vile
lewde
persons
,
and
his
enimies
(
more
loue
then
he
could
descend
vnto
)
hath
,
I
saye
,
not
solde
,
but
thorough
méere
grace
giuen
(
a
gift
most
high
and
worthy
that
could
bee
)
not
a
seruaunt
,
or
one
of
his
friendes
,
but
his
owne
déere
and
onely
begotten
sonne
:
a
thing
to
him
more
déere
and
entirely
beloued
he
could
not
giue
vs
:
not
poore
but
the
richest
of
all
diuine
treasures
,
vertues
and
graces
,
yea
,
in
Christ
he
hath
giuen
vs
al
things
,
euen
himselfe
.
And
moreouer
he
hath
giuen
him
to
vs
,
to
the
intent
that
he
might
serue
to
wash
vs
from
all
our
filthy
and
stinking
sinnes
,
with
his
owne
bloud
,
and
to
dye
for
vs
vpon
the
crosse
.
He
hath
also
giuen
him
vnto
vs
for
an
example
,
direction
,
and
rule
,
for
a
pleasant
friende
,
spowse
,
and
brother
,
for
a
Capitaine
,
for
a
Shephearde
,
Priest
,
Alter
,
Sacrifice
,
foode
,
rayment
,
and
for
a
reward
.
But
in
giuing
vs
him
vpon
the
Crosse
,
he
had
shewed
vs
a
most
singuler
loue
,
chiefly
,
for
that
he
hath
giuen
him
to
vs
with
a
most
high
and
infinite
charitie
.
And
lykewise
the
sonne
with
great
loue
offered
vp
himselfe
vpon
the
crosse
,
and
altogether
for
our
benefit
.
Wherefore
Christ
wondering
at
the
great
charitie
of
the
father
,
sayd
.
So
god
loued
the
world
that
he
gaue
his
only
begotten
son
for
it
.
And
in
an
other
place
,
speaking
of
himself
,
he
sayd
.
None
hath
any
greater
loue
then
to
spend
his
lyfe
for
his
friends
.
Wherfore
S.
Iohn
said
.
In
this
we
haue
knowen
the
loue
God
,
for
that
he
hath
spent
his
own
life
for
our
sakes
.
Man
knoweth
not
,
neither
can
he
imagine
the
God
could
shew
any
greater
loue
then
that
which
he
hath
shewed
with
giuing
vs
his
own
son
vpon
the
Crosse
.
There
be
also
some
which
say
,
that
the
greatest
signe
of
loue
which
God
hath
shewed
vs
,
hath
ben
in
giuing
vs
his
spirit
:
forasmuch
as
although
god
had
created
vs
and
bestowed
innumerable
benefits
vpon
vs
,
with
giuing
vs
also
Christ
vpon
the
crosse
,
we
shold
in
no
wise
haue
ben
holpen
,
if
god
with
his
spirt
had
not
opened
our
mindes
,
&
made
vs
féele
in
déede
his
great
goodnes
&
loue
.
Other
say
,
that
God
shal
then
shew
greater
loue
than
at
any
other
time
,
when
at
the
day
of
iudgement
,
he
raysing
vs
again
glorious
,
both
in
respect
of
our
soules
&
also
of
our
bodyes
,
&
deliuering
vs
from
al
euil
of
this
present
life
&
of
the
life
to
come
,
shal
set
vs
in
quiet
,
restful
,
&
peaceable
possession
of
heauen
,
&
of
the
most
high
&
perpetuall
felycitie
,
with
making
vs
alwaies
to
inioy
&
vse
the
most
pleasant
fruits
of
the
passion
&
death
of
Christ
,
&
of
his
diuine
grace
.
And
I
iudge
that
the
greatest
loue
which
God
hath
shewed
vnto
vs
,
hath
ben
in
purposing
from
all
eternitie
in
his
diuine
minde
to
saue
vs
,
with
his
most
perfect
felicitie
,
high
triumph
of
Christ
and
his
most
great
glory
:
forasmuch
as
this
benefit
includeth
in
it
all
other
,
the
which
do
depend
on
it
alone
,
Inasmuch
as
,
forbicause
he
determined
to
saue
vs
with
our
most
high
glory
,
therfore
he
created
vs
so
noble
,
after
his
owne
likenes
,
&
capable
of
him
,
&
the
world
for
to
serue
vs
:
for
this
cause
he
suffereth
sin
,
to
this
ende
he
chastiseth
vs
,
calleth
vs
,
biddeth
vs
,
tarrieth
for
vs
,
dissimuleth
himselfe
,
tollerateth
vs
,
&
bestoweth
innumerable
benefits
vpon
vs
:
for
this
cause
he
sent
the
Patriarches
,
gaue
a
law
by
Moses
,
sent
the
Prophets
,
&
lastly
his
own
son
:
for
this
cause
he
appointed
that
they
should
preach
,
worke
myracles
,
&
do
all
that
which
they
did
:
for
this
cause
he
sent
Christ
the
lastly
he
should
dye
vpon
the
crosse
.
And
likewise
bicause
he
had
elected
vs
to
most
perfect
felicytie
,
therfore
Christ
arose
againe
,
ascended
into
heauen
,
&
sent
the
holy
ghost
,
like
as
he
sendeth
it
inuisibly
alwayes
vpon
his
elect
.
And
likewise
also
,
for
bicause
he
hath
predestinated
vs
to
the
glory
,
therefore
he
sending
Christ
to
iudge
the
quicke
&
the
dead
,
we
shal
be
by
him
thorough
Christ
taken
vp
to
a
most
high
&
perpetuall
felicitie
.
God
therefore
louing
vs
with
an
infinit
loue
,
&
hauing
shewed
his
loue
in
so
great
&
excéeding
meanes
,
let
vs
besech
him
that
he
would
giue
vs
a
spiritual
tast
&
féeling
of
him
,
to
the
intent
that
thorough
Christ
,
we
may
render
vnto
him
,
all
honour
and
glory
.
Amen
.
How
Christ
vpon
the
crosse
draweth
euery
thing
vnto
him
.
Sermon
.
9.
HE
that
will
duely
beholde
Christ
vpon
the
crosse
,
shal
sée
that
with
a
most
earnest
violence
,
&
by
all
meanes
possible
he
draweth
all
things
vnto
him
.
First
for
that
words
,
especially
when
they
be
pronounced
which
eloquence
,
order
&
pithy
proprietie
,
be
most
effectual
to
moue
mens
hearts
&
to
draw
them
vnto
it
,
as
hath
ben
,
&
is
séene
continually
in
oratours
:
wherfore
Christ
vpon
the
chaire
of
the
crosse
was
not
dumb
,
yea
he
spake
words
that
would
moue
&
draw
vnto
him
any
hardned
,
faithles
,
&
obstinate
hart
.
And
although
Christ
had
in
his
life
time
spoken
,
and
his
words
wer
altogther
diuine
,
notwithstanding
those
words
which
he
pronounced
vpon
the
crosse
,
wer
of
so
much
force
aboue
al
other
,
&
so
much
more
effectual
&
violent
,
as
that
being
the
last
,
&
pronounced
by
the
son
of
God
,
when
alredy
néere
vnto
death
,
he
was
in
great
torments
,
they
are
ful
of
exceding
wisdom
,
swetnes
,
pitie
,
goodnes
,
righteousnes
&
charity
,
as
euery
one
proueth
which
with
the
spirit
doth
tast
them
.
The
iestures
also
doe
helpe
when
they
be
fitly
applyed
vnto
the
wordes
to
moue
greatly
,
wherfore
when
a
mother
would
haue
hir
young
sonne
come
vnto
hir
,
she
doth
not
onely
call
him
,
but
also
proueth
him
the
more
with
beckening
hir
head
,
and
with
opening
hir
armes
.
The
which
Christ
also
did
for
to
drawe
vs
vnto
him
:
forasmuch
as
he
stretched
out
his
armes
vpon
the
crosse
,
as
if
he
would
say
,
beholde
that
I
open
and
offer
my selfe
vnto
all
men
,
ready
and
prepared
to
receiue
and
imbrace
euery
sinner
,
which
by
my
meane
doth
thirst
for
his
saluation
.
Or
if
thou
haddest
seene
with
what
&
how
great
firy
teares
,
burning
sighes
,
and
excéeding
loue
,
he
lifted
vp
his
eyes
to
heauen
to
pray
for
vs
,
&
with
what
sweete
pitie
he
debased
himselfe
and
behelde
those
which
hadde
nayled
him
on
the
crosse
,
and
others
who
were
present
,
if
thy
heart
were
a
thousand
times
harder
then
an
Adamant
stone
,
thou
shouldest
in
any
wise
haue
bene
constrayned
,
that
it
should
not
onely
be
mollyfied
,
made
féeble
and
pleasaunt
,
but
moulten
:
chiefly
,
séeing
that
for
thy
loue
bloud
guished
out
from
euery
part
of
him
.
And
if
the
wisdome
of
Salomon
could
worke
so
much
in
the
Queene
of
Sabba
,
that
with
causing
hir
to
leaue
hir
rich
and
delicate
kingdom
,
drewe
hir
from
so
farre
a
country
to
trauaile
euen
to
his
presence
for
to
heare
him
,
the
wisedome
of
Christ
excéedingly
shewed
vpon
the
Crosse
,
ought
so
much
the
more
effectuallly
drawe
vs
from
the
world
vnto
him
,
as
that
his
is
the
greater
without
proportion
.
Wherefore
also
in
Christ
vpon
the
Crosse
are
fulfilled
al
the
Prophets
,
are
verified
al
the
Scriptures
,
all
shadowes
and
figures
are
made
manifest
,
and
all
the
treasures
of
the
wisdome
and
knowledge
of
GOD
are
opened
,
wherefore
as
the
most
high
,
perfect
,
open
,
and
manifest
truth
,
he
draweth
our
mindes
to
beholde
it
in
him
.
And
lykewise
also
for
that
lybertie
,
especially
of
riches
,
is
most
effectual
in
alluring
,
chiefly
the
poore
,
and
such
as
be
in
necessitie
therefore
Christ
for
to
draw
vs
vnto
him
,
vsed
towardes
vs
vpon
the
crosse
a
most
hygh
and
excéeding
liberalitie
:
forasmuch
as
by
meere
grace
,
he
not
onely
deliuered
vs
from
sinne
,
from
the
power
of
the
diuell
,
and
from
all
euill
of
this
present
life
and
of
the
lyfe
to
come
,
with
making
satisfaction
for
all
our
bonds
,
but
also
moreouer
giueth
vs
all
his
diuine
treasures
,
heauen
and
himselfe
.
Yea
,
he
draweth
vs
to
hym
euen
with
his
righteousnesse
,
inasmuch
as
we
be
drawen
and
moued
to
haue
compassion
on
him
,
seeing
that
in
him
,
although
he
be
most
innocent
,
the
Father
with
most
rigorous
iustice
punisheth
all
our
sinnes
.
Notwythstandinge
,
albeit
vppon
the
crosse
he
stirreth
vs
vp
with
wordes
,
prouoketh
vs
with
his
déedes
,
and
diuine
iestures
,
calleth
vs
with
his
wisedome
,
moueth
vs
wyth
his
truth
and
bindeth
vs
with
his
benefites
,
draweth
vs
with
his
Charitie
vnto
him
,
with
forcinge
vs
violently
.
Neyther
ought
any
bodye
to
wonder
héereat
,
forasmuch
as
GOD
béeing
not
onely
the
first
beginning
of
all
things
,
but
also
the
last
ende
,
and
this
bicause
that
lyke
as
all
thinges
depende
on
him
,
so
also
they
wayte
vppon
him
,
it
must
néede
bée
sayde
that
hée
vpholdeth
them
all
,
moueth
and
gouerneth
them
,
not
onely
as
theyr
first
efficient
cause
,
but
also
as
their
last
ende
.
And
forasmuch
as
the
finall
mocion
,
béeinge
voluntary
and
louing
,
is
more
swift
and
forcible
,
then
the
motion
of
the
efficient
cause
,
agaynst
the
whiche
,
whilest
that
it
pricketh
vs
,
we
repugne
and
resist
:
Therefore
GOD
béeing
willing
to
cause
man
that
he
shoulde
come
vnto
him
,
he
chose
not
onely
to
moue
vs
with
our
first
beginning
,
with
impulsion
of
his
spirite
,
but
also
wyth
our
last
ende
,
hée
woulde
drawe
vs
vnto
him
by
the
meane
of
Christ
crucified
.
Wherefore
if
the
celestyall
bodyes
bée
moued
with
so
great
force
by
the
Angells
,
by
what
force
and
violence
maye
wée
thinke
that
the
noble
spirites
of
the
elect
of
GOD
hée
moued
,
when
as
béeing
regenerated
,
loosed
from
the
affections
of
creatures
,
béeinge
actiue
and
liuely
,
are
not
onelye
driuen
by
the
holy
Ghost
,
but
drawen
with
great
violence
by
CHRIST
crucified
.
And
if
thou
wouldest
sée
how
great
the
force
of
the
loue
shewed
to
vs
in
Christ
vppon
the
Crosse
is
,
consider
that
if
in
the
earth
there
were
a
man
most
sensuall
,
with
all
his
affections
moste
stricktly
bounde
vnto
treasures
,
pleasures
,
honours
,
and
benefites
of
the
worlde
,
if
in
any
wise
it
should
bée
graunted
vnto
him
to
open
his
eyes
but
for
very
short
time
to
Christ
vpon
the
Crosse
,
to
sée
him
with
a
lyuely
light
,
and
to
féele
him
with
the
spirite
,
that
he
was
so
crucified
for
him
,
he
should
be
by
his
loue
in
suche
sorte
rauished
in
the
inwarde
partes
of
his
heart
,
and
with
such
violence
and
force
drawen
,
that
shaking
in
péeces
all
the
fetters
wherewith
he
was
bounde
vnto
worldly
thinges
,
he
should
immediatly
be
found
with
all
his
heart
,
soule
,
minde
,
and
spirite
eleuated
,
rauished
,
and
transformed
in
God
.
And
héereoff
we
haue
example
in
Paul
,
who
whilest
that
hée
had
tourned
his
shoulders
against
Christ
,
&
whilest
that
with
great
force
he
ran
to
séeke
the
dishonour
of
God
,
béeinge
called
and
illuminated
by
Christ
,
was
drawen
with
suche
violence
to
the
glory
of
God
,
that
he
was
rauished
vp
euen
to
the
third
heauen
.
And
albeit
that
afore
time
euen
vntill
his
conuersion
,
he
had
bene
most
vehement
agaynst
Christ
,
yet
béeing
conuerted
,
he
was
drawen
to
honour
him
with
a
greater
vehemencie
,
inasmuch
as
CHRIST
was
to
hym
more
effectuall
,
then
all
other
obiects
which
had
before
time
moued
him
to
the
contrary
.
When
that
sinfull
woman
came
to
bewayle
hir
sinnes
at
the
féete
of
CHRIST
,
shée
was
drawen
with
so
greate
a
vehemencie
and
force
,
that
if
there
had
bene
offered
hir
a
thousande
worldes
,
with
all
the
possible
treasures
,
pleasures
,
honours
,
and
felicyties
of
the
worlde
,
she
could
in
no
wise
haue
bene
hindered
nor
stayed
.
Christ
himselfe
sayde
vnto
the
Apostles
,
you
haue
not
chosen
mée
,
but
I
haue
chosen
you
:
as
if
he
woulde
saye
,
you
are
not
come
vnto
mée
by
your
owne
accord
,
but
bicause
I
haue
drawen
you
.
As
concerninge
you
,
yée
bée
none
such
that
yée
haue
hadde
power
,
once
to
thinke
of
comminge
to
mée
,
yea
,
as
those
whiche
bée
carnall
,
yea
,
haue
alwayes
resisted
and
fought
against
mée
.
Lyke
as
Christ
expressed
an
other
place
,
when
talkinge
wyth
the
Citie
of
Hierusalem
,
he
sayde
:
Howe
often
woulde
I
haue
gathered
thy
children
together
,
as
the
Henne
gathereth
hir
chickens
vnder
hir
winges
,
and
thou
wouldest
not
?
vnto
the
whiche
wordes
Augustine
adioyneth
,
speakinge
of
the
elect
,
and
sayeth
,
and
hath
gathered
them
together
agaynst
thy
will
:
forasmuch
as
lyke
as
Augustine
himselfe
sayde
in
his
Enchiridion
,
there
is
none
so
wicked
which
dare
saye
,
that
GOD
can
at
any
time
when
hée
will
,
conuerte
the
wicked
and
drawe
them
vnto
him
,
Although
hée
were
vngratious
and
obstinate
,
GOD
can
when
he
wyll
,
mollyfie
his
heart
,
and
make
him
of
wicked
,
godly
.
There
neuer
was
any
holy
man
who
in
any
wise
,
by
his
owne
accorde
went
vnto
CHRIST
.
They
all
haue
bene
by
him
drawen
with
the
violence
of
loue
.
Thou
thinkest
peraduenture
that
CHRIST
,
for
to
sée
him
so
vppon
the
Crosse
,
as
a
weake
and
féeble
person
,
and
I
say
vnto
thée
,
that
as
Paul
did
write
,
hée
is
the
vertue
and
power
of
GOD
which
draweth
vnto
him
and
saueth
euery
one
that
beholdeth
him
vppon
the
Crosse
with
the
eye
of
a
lyuely
fayth
:
wherefore
he
sayd
.
If
I
shall
bée
exalted
vp
,
I
wyll
drawe
all
thinges
vnto
mée
:
that
is
,
if
béeinge
fastened
and
lyfted
vp
on
the
Crosse
,
I
shall
bée
exalted
in
the
heartes
of
menne
,
so
that
they
shall
sée
mée
wyth
a
liuely
fayth
,
for
the
sonne
of
GOD
,
crucified
and
deade
,
wyth
greate
Charitye
for
the
loue
of
them
,
I
shall
drawe
euery
thinge
vnto
mée
,
inasmuch
as
I
shall
drawe
vnto
mée
,
not
onely
the
spirite
of
suche
as
they
bée
,
the
minde
,
the
vnderstandinge
,
wyth
all
the
thoughtes
,
the
will
with
al
the
affections
,
the
soule
with
all
the
powers
,
vertues
,
and
operations
,
but
also
all
other
creatures
,
inasmuch
as
seruinge
vnto
man
,
and
he
béeing
by
Christ
drawen
to
the
glorye
of
GOD
,
they
also
shall
bée
thorough
Christ
drawen
in
man
to
serue
vnto
the
glory
of
GOD
.
Man
in
Adam
was
fallen
,
a
straunger
from
GOD
,
and
in
suche
sorte
drowned
in
the
worlde
,
and
bound
with
yron
cheines
of
humaine
affections
vnto
creatures
,
that
by
himselfe
,
not
onelye
he
coulde
not
come
vnto
GOD
,
yea
,
his
forces
were
all
vnto
worldly
thinges
.
It
is
not
sufficient
that
God
sent
the
Patriarches
,
the
Prophets
,
and
the
other
Saynts
,
with
bidding
vs
to
his
diuine
wedding
,
wherfore
béeing
willing
to
drawe
vs
vnto
him
,
he
at
the
last
sent
his
owne
sonne
in
the
forme
of
a
seruaunt
,
and
appoynted
that
he
dying
vpon
the
crosse
,
should
giue
vs
such
and
so
greate
light
of
his
goodnesse
,
and
should
so
make
manifest
vnto
vs
his
loue
,
that
we
should
be
constrayned
and
forced
to
come
vnto
him
.
Neither
is
it
profitable
that
man
should
bée
suche
a
straunger
from
God
,
so
drowned
in
the
worlde
,
vngratious
,
and
obstinate
,
that
he
myght
not
bée
immediatlye
drawen
by
Christ
,
if
hée
sée
him
to
bée
the
sonne
of
GOD
,
and
dead
for
hym
,
yea
as
calamytie
draweth
vnto
it
especially
hardnesse
,
lykewise
Christ
draweth
vnto
him
the
great
sinners
,
so
that
they
acknowledge
them
to
be
such
.
All
they
therfore
which
be
gone
vnto
Christ
,
and
climed
vp
into
heauen
,
are
gone
and
climed
thether
by
the
force
of
loue
,
and
likewise
by
force
they
doe
abide
,
and
shal
abide
there
for
euer
.
Christ
then
would
chiefly
suffer
,
for
to
declare
vnto
vs
his
most
high
loue
,
and
therewith
as
with
a
most
mightie
thing
,
and
most
déere
vnto
the
heart
to
enforce
and
draw
vs
vnto
him
.
Forasmuch
as
loue
is
a
spirituall
fire
which
we
doe
not
seeke
to
quench
,
but
to
nourish
:
it
is
a
most
pleasant
knot
,
from
which
we
do
not
séeke
to
be
vnbound
,
but
to
be
fast
tyed
:
it
is
an
amorous
vyolence
,
against
which
we
make
no
resistaunce
,
yea
euery
one
fauoureth
it
.
He
draweth
vs
not
vnto
him
,
but
by
drawing
vs
to
the
father
,
wherefore
being
vppon
the
Crosse
naked
of
all
treasures
,
pleasures
and
worldly
benefites
,
he
is
shewed
vnto
vs
altogether
diuine
.
And
if
Noe
coulde
drawe
the
lyuing
creatures
into
the
Arke
,
how
then
should
not
Christ
be
able
to
draw
vs
into
his
breast
?
The
Angells
could
draw
Lot
out
of
Sodome
,
and
shall
not
I
beléeue
that
Christ
can
deliuer
me
from
hell
,
and
from
all
my
sinnes
?
I
sée
that
Moses
coulde
drawe
out
of
Aegypt
so
peruerse
and
obstinate
people
,
and
shal
not
I
beleeue
that
Christ
can
draw
me
out
of
the
world
?
Iosua
brought
them
into
the
lande
of
promise
,
and
shall
not
I
hope
the
Christ
will
conduct
me
into
heauen
?
Christ
in
Peter
conuerted
and
drew
vnto
him
in
one
day
thrée
thousand
persons
,
and
in
an
other
day
fiue
thousande
,
in
Paule
as
it
were
the
whole
world
,
wherefore
I
can-not
doubt
but
that
he
will
also
draw
me
vnto
him
.
One
woman
Samaritane
could
moue
the
whole
Citie
of
Samaria
,
and
shall
not
Christ
be
able
to
moue
and
drawe
me
vnto
him
?
The
multitude
of
people
followed
Christ
thorough
the
wildernesse
,
euen
till
they
had
forgotten
themselues
,
being
allured
by
his
pleasaunt
words
,
and
shall
not
I
be
drawen
to
follow
Christ
,
séeing
that
for
me
he
dyed
vpon
the
Crosse
?
the
deafe
heard
,
the
blinde
knew
him
,
and
the
children
praised
him
:
and
I
seing
that
hée
hath
opened
my
heart
,
lightened
my
minde
,
in
this
age
,
shal
I
not
féele
his
great
goodnes
and
loue
with
his
most
high
and
excéeding
spirit
,
discouered
vpon
the
crosse
:
This
can
in
no
wise
be
possible
,
yea
,
it
will
of
necessitie
be
that
I
continually
loue
my
Iesu
,
and
that
by
him
I
be
drawen
to
render
vnto
the
father
for
euer
all
praise
,
honour
and
glory
.
Amen
.
How
the
loue
of
God
maketh
right
our
purposes
.
Sermon
.
10.
ALthough
God
made
man
righteous
,
yet
notwithstanding
he
is
turned
away
vnto
creatures
:
so
that
if
by
Christ
he
bée
not
regenerated
,
he
doth
not
worke
nor
suffer
for
the
glory
of
God
,
but
for
his
owne
gaine
.
Speaking
therefore
of
carnal
men
,
they
al
haue
for
their
Idol
,
rayment
,
pleasures
,
honours
,
or
other
worldly
things
,
by
the
which
as
by
their
last
ende
,
they
are
principally
moued
to
work
.
And
albeit
sometimes
they
thinke
to
worke
to
the
glory
of
God
,
yet
they
worke
not
in
truth
but
for
respecte
of
themselues
,
as
should
well
be
knowne
,
when
they
might
enter
into
the
inward
parts
of
the
darke
Laborynth
of
their
own
hearts
:
for
that
they
should
sée
that
they
séeke
to
know
by
béeing
knowen
,
doe
loue
by
béeing
loued
,
bee
lyberal
for
to
moue
others
to
be
prodigall
towardes
them
:
doe
prayse
euerye
one
,
for
that
they
woulde
bée
praysed
:
doe
tollerate
,
bicause
they
are
bound
to
be
patient
:
are
afflicted
,
bicause
they
woulde
bée
called
Sainctes
:
doe
choose
miseryes
bicause
they
woulde
bée
happye
,
despise
the
worlde
bicause
they
woulde
bée
holden
in
estimation
:
doe
debase
themselues
,
bicause
they
woulde
bée
exalted
:
and
in
humblyng
themselues
be
proude
:
they
care
not
to
dye
,
so
as
they
may
lyue
in
the
remembraunce
of
others
:
and
so
appearing
to
shunne
glorye
,
they
goe
séeking
it
,
although
by
secrete
and
priuye
wayes
,
they
woulde
bee
humble
,
so
as
they
might
not
féele
it
,
yea
for
to
reioyce
in
confusion
,
they
thirst
after
patience
,
bicause
they
would
bée
happie
euen
in
shame
:
they
would
be
content
to
be
without
worldly
affections
,
that
they
might
lyue
more
content
in
euery
place
,
time
and
state
:
they
desire
to
depende
onely
vppon
God
,
bicause
they
would
not
be
drawen
and
tumbled
about
with
the
turning
whéele
of
worldlye
things
:
they
be
discréet
vnto
themselues
,
for
that
they
would
haue
no
griefe
in
gouerning
them
,
they
would
be
reposed
wholly
in
God
:
they
desire
a
perfect
faith
,
bicause
they
might
alwaies
be
heard
,
they
long
to
be
holden
of
no
reputation
,
but
for
their
owne
glory
:
they
would
willingly
loose
their
owne
will
for
a
diuine
will
:
they
haue
a
desire
to
lyue
blamelesse
bicause
they
might
lyue
without
payne
:
they
frame
the
Arke
with
Noe
,
but
it
is
to
saue
themselues
:
they
build
the
tower
of
Babel
for
to
make
their
name
famous
:
they
leaue
their
countrey
with
Abraham
,
but
it
is
for
the
land
of
promise
:
with
Lot
they
fly
out
of
Sodome
,
but
for
feare
:
they
serue
with
Iacob
vnto
Laban
,
but
it
is
for
to
haue
Rachell
:
&
with
Sichem
be
circumcised
,
for
to
haue
Dina
:
they
humble
themselues
vnto
Ioseph
with
his
brethren
,
for
feare
:
and
with
Pharao
they
suffer
by
force
the
people
of
God
to
depart
:
they
flye
out
of
Aegypt
with
the
Hebrew
people
,
but
it
is
bicause
they
would
not
be
oppressed
:
&
if
when
they
be
in
the
desert
,
they
return
not
vnto
the
dainties
of
Aegypt
,
it
is
bicause
they
be
holden
with
the
pleasantnes
of
Manna
:
they
would
haue
bene
borne
then
when
Christ
was
,
that
they
might
tast
&
liue
with
him
without
being
therfore
persecuted
of
Herode
,
they
would
willingly
be
found
with
Christ
at
the
mariage
,
but
they
would
not
that
they
should
want
wine
:
&
likewise
also
they
would
be
contented
to
be
with
Christ
in
the
desart
,
so
that
the
Angels
would
minister
vnto
them
,
they
would
with
Christ
goe
vp
into
the
mountaine
,
so
the
Christ
would
increase
bread
&
fish
.
And
likewise
also
in
the
mount
Thabor
,
they
willingly
would
be
clymed
vp
,
for
to
see
Christ
transfigured
:
they
would
beare
him
company
vpon
Palme
Sonday
riding
to
Ierusalem
,
bicause
they
woulde
be
honoured
:
and
in
lyke
sort
they
woulde
haue
bene
at
the
last
supper
with
Christ
,
for
to
eate
the
Pascall
Lambe
:
but
when
Christ
should
take
the
Crosse
for
to
goe
vnto
death
,
they
will
with
Peter
deny
him
,
and
with
the
other
forsake
him
,
&
if
that
they
should
haue
dyed
with
Christ
vpon
the
Crosse
,
that
should
haue
bene
only
bicause
they
would
haue
risen
againe
glorious
:
but
to
dye
wholly
for
the
glory
of
God
,
this
is
for
the
perfect
to
doe
.
The
carnall
men
,
as
those
which
cannot
lyft
vp
their
head
to
the
glory
of
God
,
all
that
which
they
work
and
suffer
,
is
by
chaunce
,
vnaduisedly
,
for
naturall
pittie
,
for
custome
,
for
feare
,
for
shame
,
by
force
,
for
to
flye
griefes
,
to
haue
rest
and
peace
,
for
their
owne
pleasure
,
profite
,
commoditie
,
honour
,
for
the
contentation
of
others
,
for
that
it
lyketh
them
to
lead
an
honest
and
polytike
lyfe
,
for
that
they
would
not
be
punished
and
addicted
to
any
,
to
purchase
or
preserue
friends
,
to
haue
a
certaine
contentation
of
the
minde
,
and
to
shunne
the
tormenting
of
the
conscience
,
not
to
haue
anye
aduersitie
at
Gods
hande
,
but
prosperitie
,
for
to
escape
Hell
,
and
to
enioye
Heauen
alwayes
,
and
for
other
lyke
innumerable
respectes
,
It
is
not
sufficient
to
worke
or
suffer
truely
to
the
glorye
of
God
,
that
we
saye
with
our
mouth
when
wée
worke
or
suffer
that
it
is
to
the
the
glory
of
God
.
Also
it
is
not
sufficient
to
haue
a
certeine
feeble
desire
theroff
,
the
which
is
found
euen
in
the
wicked
:
inasmuch
as
they
would
also
loue
God
,
worke
and
suffer
for
his
honour
:
yea
it
is
not
sufficient
to
doe
anye
thing
to
the
glory
of
God
if
we
be
wicked
,
that
with
all
our
might
and
force
we
purpose
and
determine
to
worke
for
his
honor
,
forasmuch
as
whilest
we
be
wicked
,
we
cannot
worship
God
truely
,
nor
lyft
vp
our
head
to
his
glory
,
with
accounting
him
for
our
last
ende
.
And
more
ouer
it
sufficeth
not
that
we
imagine
&
thinke
that
we
worke
for
his
glory
:
for
that
the
Iewes
also
in
crucifiyng
Christ
,
and
in
persecuting
his
saints
,
thought
that
they
did
God
seruice
,
as
Christ
foretolde
vnto
the
Apostles
.
They
supposed
that
they
were
moued
by
zeale
of
the
honour
God
,
but
they
deceiued
themselues
as
Paule
did
write
:
forasmuch
as
in
truth
if
they
had
bene
moued
and
drawen
by
the
honour
of
God
,
they
would
not
haue
done
things
,
which
shoulde
be
to
his
dishonour
,
as
they
did
:
and
this
bicause
,
séeing
that
the
honour
of
God
is
in
truth
our
last
ende
,
it
doth
not
drawe
vs
to
doe
any
thing
,
but
that
which
serueth
to
honour
God
.
To
make
therefore
in
truth
our
purposes
right
,
it
must
néedes
be
that
we
féele
with
the
spirite
a
liuely
Faith
and
light
supernaturall
,
the
goodnesse
of
God
in
Christ
,
in
such
sort
,
that
it
can
worke
more
in
vs
,
then
all
the
benefits
of
the
world
,
so
that
louing
it
aboue
all
other
things
,
we
be
drawn
to
doe
things
for
his
glory
:
&
so
much
the
more
as
that
man
with
a
liuely
faith
,
séeing
that
Christ
hath
not
onely
delyuered
him
from
al
euill
of
this
present
life
and
of
the
lyfe
to
come
,
but
also
hath
merited
all
,
he
could
no
more
be
moued
to
worke
or
suffer
as
a
seruaunt
,
for
his
owne
gaine
:
wherefore
it
shall
of
necessitie
be
,
that
as
a
regenerate
heyre
and
Lord
ouer
all
,
and
sure
of
saluation
,
he
should
be
onelye
moued
to
worke
by
the
Sonne
for
the
glorye
of
the
Father
.
Now
these
doe
onely
worship
God
in
spirite
and
truth
forasmuch
as
they
account
him
for
their
last
ende
:
they
alone
doe
truly
loue
him
,
not
bicause
he
is
good
vnto
them
,
and
bestoweth
benefits
vpon
them
:
but
bicause
he
is
good
in
himselfe
:
and
this
is
properly
to
loue
God
.
They
onely
doe
also
acknowledge
God
and
his
name
in
truth
:
for
that
whereas
others
doe
not
feele
nor
knowe
God
,
but
in
that
he
hath
created
them
,
preserueth
them
,
gouerneth
,
and
bestoweth
benefites
on
them
,
wherefore
they
doe
for
his
owne
gaine
,
in
himselfe
acknowledge
him
in
his
owne
being
,
to
be
absolutely
,
and
with-out
respect
vnto
creatures
.
Vnto
these
also
the
Heauen
béeing
open
as
vnto
Stephen
,
they
see
the
glorye
of
God
,
wherefore
they
be
moued
to
worke
thereby
.
And
albeit
such
as
these
doe
not
actually
thinke
at
all
times
to
doe
things
vnto
the
glory
of
God
,
yet
notwithstanding
lyke
as
all
that
which
the
Mariners
doe
,
is
that
they
might
be
conducted
vnto
the
hauen
they
séeke
for
,
albeit
they
doe
not
alwayes
actually
thinke
thereon
:
euen
so
the
elect
of
God
,
and
those
which
haue
with
the
spirite
tasted
the
goodnesse
of
God
,
be
drawen
to
worke
for
his
glorye
,
although
they
doe
not
alwayes
actually
thinke
there
on
.
Wherefore
lyke
as
when
thou
castest
on
thée
a
cloake
,
that
not
finding
any
let
,
is
moued
by
some
part
,
although
thou
doest
not
continually
touche
and
dash
it
with
thy
hande
:
and
this
by
that
first
force
which
thou
didst
vse
in
casting
it
on
.
Euen
so
when
thou
beginnest
to
doe
a
good
worke
to
the
glory
of
God
,
although
thou
dost
not
alwayes
actually
thinke
to
do
it
to
the
glory
of
God
,
neuerthelesse
in
vertue
of
the
first
force
,
it
is
wholly
to
the
glory
of
God
,
so
that
there
is
found
no
let
,
that
is
,
so
that
afterward
thou
dost
not
chaunge
for
to
doe
it
with
any
wicked
intent
,
repugning
against
the
glory
of
God
.
It
is
very
true
,
that
as
to
shake
this
cloake
oftentimes
,
will
cause
it
sway
with
much
the
greater
force
and
swiftnes
,
so
lykewise
when
we
doe
a
good
worke
,
the
refreshing
of
it
oftentimes
,
the
thinking
by
force
of
a
liuely
spirite
to
doe
it
to
the
glory
of
God
,
profiteth
much
to
make
vs
do
it
with
greater
vehemencie
.
Lyke
as
therefore
the
Hounde
if
he
feeleth
not
the
smell
of
the
Hare
,
runneth
one
while
this
way
,
another
while
that
:
but
if
he
seeth
it
or
féeleth
the
smel
theroff
,
is
moued
and
runneth
to
it
with
great
spéede
the
right
way
,
without
turning
either
to
the
right
hande
or
to
the
left
:
euen
so
he
which
féeleth
not
in
Christ
the
great
goodnesse
of
God
,
is
moued
to
worke
,
now
by
this
worldly
thing
,
and
then
by
that
:
but
he
which
féeleth
it
is
drawen
to
worke
with-out
straying
,
with
a
right
purpose
,
for
the
glory
of
God
,
the
which
as
our
supreme
beatitude
and
last
ende
,
we
ought
to
haue
alwaies
before
the
eyes
of
our
minde
.
Neither
ought
we
account
it
a
hard
matter
,
to
holde
our
minde
alwayes
lyfted
vp
vnto
God
,
séeing
that
not
onely
the
loue
which
he
beareth
vs
,
and
that
he
alwayes
thinketh
on
vs
,
but
moreouer
ouer
how
he
béeing
infinitelye
good
,
hath
made
himselfe
knowen
vnto
vs
,
in
bestowing
benefites
vppon
vs
,
with
great
excesse
of
his
loue
.
To
this
ende
he
hath
created
vs
,
and
done
all
that
which
he
hath
done
,
to
the
intent
that
knowing
him
for
our
first
beginning
,
last
ende
,
&
chiefe
happines
,
with
making
his
glory
shine
,
we
labour
to
set
foorth
his
glory
:
which
to
doe
,
is
a
thing
in
it selfe
so
honest
,
that
in
the
world
can
nothing
be
done
in
it selfe
so
vile
,
which
if
it
be
done
for
the
glory
of
God
,
is
not
glorious
in
the
sight
of
God
:
like
as
also
there
can
nothing
be
done
in
the
world
so
gloryous
in
it selfe
,
that
béeing
done
for
humaine
respects
,
is
not
most
abiected
in
the
sight
of
God
.
If
thou
shouldest
giue
all
that
thou
hast
to
the
poore
,
&
thy
body
to
the
fire
,
if
thou
dost
it
not
for
the
loue
of
God
,
euery
thing
is
lost
,
as
Paule
did
write
.
Although
thou
canst
not
serue
God
vnrewarded
,
thou
oughtst
notwithstanding
serue
him
without
hauing
respect
vnto
the
reward
,
but
only
to
serue
for
his
glory
.
And
when
the
eye
of
our
purpose
is
so
simple
,
sincere
&
pure
all
the
body
of
our
workes
is
lyght
and
acceptable
vnto
God
.
There
is
nothing
that
hurteth
so
much
the
arte
of
liuing
well
,
as
a
peruerse
intent
,
the
which
disordering
the
whole
,
and
taking
the
honor
from
God
,
maketh
men
idolaters
,
and
vaine
:
inasmuch
as
all
the
which
they
worke
and
suffer
,
and
not
for
the
glory
of
God
,
is
lost
&
cast
away
,
yea
and
sinne
in
the
sight
of
God
,
for
that
they
are
not
done
for
the
glory
of
God
,
as
they
ought
to
be
.
O
how
happy
wer
we
if
all
that
wée
haue
suffered
and
wroughte
,
euen
vntill
now
,
we
had
suffered
and
wrought
for
the
glory
of
God
:
but
we
ought
at
least
to
do
so
héereafter
,
and
then
euery
thing
that
we
shal
do
shal
be
acceptable
vnto
God
:
so
that
our
purpose
be
right
vnto
him
.
Euery
man
therfore
ought
to
haue
God
for
his
last
ende
before
his
eyes
,
&
to
order
al
his
life
vnto
him
,
with
chusing
those
things
that
serue
most
to
his
glory
,
&
with
forsaking
those
things
which
do
hinder
or
stay
vs
,
without
regarding
things
which
appertaine
not
to
vs
:
which
we
shall
be
constrained
to
doe
at
any
time
when
being
in
loue
with
God
,
we
féele
with
the
spirit
in
Christ
his
great
goodnesse
.
Let
vs
pray
to
God
therfore
that
he
would
giue
vs
a
liuely
light
of
him
,
to
the
intent
that
hauing
alwayes
our
eyes
open
to
his
honour
,
we
maye
render
vnto
him
all
prayse
,
thorough
Iesus
Christ
our
Lord
.
Amen
.
How
that
the
Law
of
the
Gospell
is
more
perfect
then
all
other
Lawes
.
Sermon
.
11.
AS
there
is
but
one
onely
God
,
one
onely
Christ
,
&
one
onely
holy
Ghost
,
one
onely
Faith
,
one
onely
Church
,
and
one
onely
Gospell
:
so
lykewise
vnto
the
world
is
but
one
onely
diuine
Lawe
,
imprinted
alreadye
by
God
in
the
minde
of
man
,
darkened
by
sinne
,
expressed
somewhat
by
morall
Philosophy
,
but
much
better
by
Moses
,
and
most
perfectlye
by
Christ
,
and
a
new
by
Christ
,
the
spirit
of
God
being
the
guyde
,
powred
in
,
imprinted
,
and
written
in
the
bowels
,
and
in
the
hearts
of
the
regenerate
,
as
God
afore
time
promised
by
his
Prophet
,
They
call
notwithstanding
the
naturall
Law
,
those
canons
,
rules
,
and
truth
practised
,
of
that
which
is
right
,
and
of
that
which
is
not
right
,
imprinted
in
the
booke
of
the
minde
,
in
the
which
euery
one
reading
,
when
he
commeth
to
yeares
of
discretion
,
without
any
other
master
and
booke
,
he
discerneth
by
himselfe
good
from
euil
.
And
the
truth
it self
,
inasmuch
as
by
Moses
it
was
expressed
in
tables
,
is
called
the
Law
written
:
wheras
afterward
by
Christ
,
the
holy
Ghost
being
the
guide
,
it
was
in
a
more
perfect
manner
imprinted
in
the
harts
of
the
regenerate
,
that
is
called
the
Euangelical
law
,
of
grace
&
of
the
spirit
.
Wher
is
to
be
noted
,
that
although
a
philosopher
hath
for
example
,
imprinted
in
minde
this
truth
,
that
God
ought
not
to
be
dishonoured
,
but
honored
,
&
knew
that
this
thing
is
most
right
,
yet
notwithstandinge
hée
obserued
not
this
most
iust
lawe
.
Yea
,
the
Iewes
,
albeit
they
had
this
same
truth
,
not
only
imprinted
in
the
minds
but
also
expressed
in
the
tables
of
Moses
,
&
discerned
the
righteous
from
the
vnrighteous
,
&
that
with
greater
light
then
the
Philosophers
,
they
could
in
no
wise
obserue
that
iust
&
honest
law
,
bicause
they
were
letted
by
their
concupisences
.
But
in
a
Christian
already
by
faith
regenerated
,
the
goodnesse
of
God
thorough
Christ
is
in
such
sort
imprinted
in
his
heart
,
that
by
the
liuely
,
spirituall
tast
&
feeling
which
he
hath
in
Christ
of
God
,
he
cannot
dishonour
him
,
yea
,
by
the
spirit
which
he
hath
,
the
which
preuayleth
agaynst
his
carnall
concupisences
,
he
is
constrayned
to
honour
him
.
And
this
according
to
the
measure
of
fayth
which
he
hath
.
The
Philosopher
then
albeit
he
knew
in
part
his
bounden
duetie
,
he
did
not
therfore
fulfill
it
bicause
the
flesh
resisted
him
.
And
in
lyke
case
also
the
Iew
,
albeit
he
knew
,
&
that
better
then
all
the
Philosophers
,
what
the
wil
of
God
is
,
neuerthelesse
béeing
without
Christ
&
without
grace
,
he
obeied
it
not
:
Wherefore
he
shall
be
punished
the
more
grieuously
,
as
hée
had
greater
knowledge
of
the
lawe
of
God
.
The
naturall
lawe
therefore
,
&
much
more
the
written
law
,
is
the
Minister
of
death
and
damnation
,
whereas
the
euangelicall
law
,
of
spirite
&
of
grace
,
is
the
minister
of
lyfe
&
saluation
:
Wherefore
Paul
speaking
of
it
,
sayd
,
the
lawe
of
the
spirit
of
lyfe
in
Christ
Iesu
,
hath
deliuered
mée
from
the
law
of
death
&
of
sinne
.
The
written
law
,
therefore
is
vnperfect
,
although
the
naturall
lawe
be
much
more
vnperfect
,
séeing
that
albeit
they
shew
those
thinges
which
ought
to
be
done
,
they
doe
not
therefore
giue
the
grace
to
be
able
to
obserue
them
.
The
law
naturall
,
then
was
as
it
were
in
darknesse
,
the
lawe
of
Moses
in
shadowes
,
&
the
euangelicall
law
in
light
.
The
law
natural
came
at
midnight
,
Moses
lawe
at
the
morning
,
and
the
euangelicall
law
at
noone
day
.
The
naturall
lawe
came
with
a
little
candle
burning
,
Moses
lawe
with
a
great
torch
,
but
couered
,
&
the
euangelical
law
with
the
cléere
light
of
the
Sun
.
The
natural
law
saw
god
in
his
creatures
,
Moses
law
in
the
Scriptures
,
&
the
euangelical
law
in
Christ
.
The
natural
law
séeth
not
Christ
,
Moses
law
saw
him
and
shewed
him
a
farre
off
,
&
the
euangelicall
law
hath
seene
him
openly
,
&
imbraced
him
for
his
owne
.
The
natural
law
hath
imbraced
no
man
,
Moses
law
hath
painted
him
out
,
with
giuing
him
coulours
,
the
euangelical
law
hath
giuen
him
spirit
.
The
naturall
lawe
made
him
serue
by
reasons
,
Moses
lawe
for
feare
,
&
the
euangelicall
lawe
for
loue
.
The
natural
lawe
deliuereth
vs
from
worldly
infamy
,
Moses
law
from
the
tyranny
of
Pharao
,
and
the
euangelicall
law
from
the
tyranny
of
the
world
,
of
the
flesh
,
of
sinne
,
and
of
the
diuell
.
The
naturall
law
hath
for
the
guide
vnderstandinge
,
Moses
lawe
a
piller
of
fire
,
and
the
euangelicall
lawe
the
holy
Ghost
.
The
natural
lawe
is
the
lawe
of
the
Philosophers
,
Moses
law
hath
him
for
the
author
,
&
the
euangelicall
law
is
of
Christ
.
The
naturall
lawe
féedeth
men
with
worldly
thinges
,
Moses
law
with
Manna
,
and
the
euangelical
law
with
God
.
The
natural
law
buildeth
vp
a
worldly
common
wealth
,
Moses
law
the
holy
citie
of
Hierusalem
,
and
the
euangelicall
lawe
the
heauenly
countrey
.
By
the
naturall
law
we
were
straungers
,
by
Moses
law
seruants
,
and
by
the
euangelicall
frée
and
the
sonnes
of
God
.
The
naturall
law
guided
vs
to
a
certeine
humaine
felicity
,
Moses
lawe
into
the
land
of
promise
,
and
the
euangelicall
law
vnto
heauen
.
The
natural
law
is
a
burthen
fit
for
humaine
strength
,
Moses
lawe
is
a
burthen
sharp
&
grieuous
,
and
the
euangelicall
lawe
is
pleasant
&
delectable
The
naturall
law
hath
a
respect
to
the
comelines
of
vertues
,
Moses
law
vnto
felicitie
,
and
the
euangelical
law
vnto
the
glory
of
God
.
The
naturall
conducteth
thee
into
Aegipt
,
&
there
leaueth
thee
,
Moses
law
deliuereth
thée
from
thence
,
maketh
thée
walk
thorough
the
desert
,
&
the
euangelical
law
bringeth
thée
into
the
land
of
promise
.
The
natural
law
begetteth
thee
vnto
the
world
,
Moses
law
killeth
thée
vnto
God
,
&
the
euangelical
law
raiseth
thée
againe
.
The
natural
law
accuseth
thée
,
Moses
law
condemneth
thée
,
and
the
euangelicall
law
saueth
thée
.
The
naturall
law
awaketh
man
when
he
sléepeth
,
Moses
law
maketh
him
to
tremble
,
and
the
euangelical
law
setteth
him
at
rest
.
The
naturall
lawe
maketh
men
righteous
in
their
owne
sight
,
Moses
law
in
the
sight
of
the
world
,
and
the
euangelicall
law
maketh
them
righteous
in
the
sight
of
God
.
The
naturall
lawe
promiseth
not
any
thing
that
is
supernaturall
,
Moses
law
maketh
promises
of
most
rich
diuine
thinges
,
and
the
euangelicall
lawe
obserueth
them
.
The
naturall
lawe
maketh
vs
men
,
Moses
law
maketh
vs
Angells
,
and
the
euangelicall
law
euen
as
Gods
.
Wherfore
the
natural
law
is
good
,
Moses
law
better
,
&
the
euangelicall
law
best
and
most
perfect
.
Let
vs
pray
therefore
vnto
the
Lorde
,
that
hée
would
imprint
it
in
our
heartes
,
to
the
intent
that
we
may
render
to
him
all
prayse
,
honour
,
and
glory
,
thorough
Iesus
Christ
our
Lord
.
Amen
.
FINIS
.